1985

ADULT

APRI

Lcgosa

The Prisoner

Wouldn

by E. E. WHITE

When death calls how will you answer? Will it be with bitter-

ness or will it be with hope and courage? By studying Paul's

second letter to Timothy you can discover the secret of victo-

rious living.

One of the most inspiring letters ever written, 2 Timothy de-

serves closer study.

The Prisoner Wouldn't Cry

serves as a

magnifying glass allowing you to discover what true faith is.

Written especially to enrich your study of this quarter's les-

sons,

The Prisoner Wouldn't Cry

goes beyond what is in the

weekly lessons.

The Prisoner Wouldn't Cry

is written by Edward E. White, an

Adventist educator born in England. White has served as col-

lege president on two continents and is known as an expert

on the history of Christian hymns, having authored

Singing

With Understanding.

Copies of

The Prisoner Wouldn't Cry

are available today at

your Adventist Book Center for only US $

5.95.

Brought to you by Pacific Press.



1984 Pacific Press Publishing Association

Content

The Family of God

A Young Missionary

God's Gifts

Unashamed

Called According to Grace

Soldier, Athlete, Farmer

The Word of God

Human Philosophy

Vessels of Honor

10.

Christian Virtues

11.

Roots of Apostasy

12.

Keeping the Faith

13.

Christ Our Hope

000

DAYS OF

REARING

The Adult Sabbath School Lessons are prepared by the Sabbath School Depart-

ment of the General Conference of Seventh-day Adventists. The preparation of

the lessons is under the general direction of a worldwide Sabbath School Lesson

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son quarterly reflects the input of the committee and thus does not solely or,neces-

sarily represent the intent of the author.

Editorial Offices: 6840 Eastern Avenue, N.W.

Washington, D.C. 20012

Lesson Author: Edward E. White

Editor: Leo R. Van Dolson

Editorial Secretary: Florence L. Wetmore

Marketing: Bob Kyte

Sales Office: Shirley Sayers

Art and Design: Pacific Press

Scripture references other than from the King James Version quoted by permission in this quarterly are as

follows:

NEB. From

The New English Bible,

Syndics of the Cambridge University Press, New York City.

NIV. From

The New International Version,

Used by permission.

NKJV. From

The New King James Version,

permission.

RSV. From the

Revised Standard Version,

Christian Education of the National Council of the Churches of Christ in the U.S.A., and used by permission.

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Adult Sabbath School Lessons (USPS 702-480)/No. 360 / April-June 1985

ION

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his is Lucy Henderson's lemonade

stand. Lucy sells lemonade here four

days a week, after school, for 54t a

glass. Her mother donates the lemonade. Lucy

usually sells 15 glasses of lemonade a day. So

her weekly income is $3.00.

On Sabbath, Lucy puts a quarter and a

nickel into an envelope, marks it "Tithe" and

drops it in the offering plate. That 10% of

Lucy's income helps support the world

ministry of the church. Lucy is happy to return

her tithe to the Lord.

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We all know ha

but how much shoul

Personal

GiringPlan

Lucy and her daddy both return tithe on an

equal basis: 10% of income. But how much should

Lucy and her daddy give in mission offerings?

Sometimes members are encouraged to giv(

$2.00. Now to Lucy, $2.00 is more than half her

weekly income. To Lucy's daddy, $2.00 is mere

pocket change. Lucy worries because $2.00 seems

much. Her daddy feels $2.00 for him is really nc

enough!

Our Mission—

Tbe Gospel to tbe %Reid

Proportionate financial supp

his is Lucy Henderson's daddy's

building. Lucy's daddy works in an of-

fice on the 32nd floor from eight to five

each weekday. Mr. Henderson's weekly income

is substantially higher than Lucy's.

On Sabbath, Mr. Henderson puts a check

into an envelope, marks it "Tithe" and puts it

in the offering plate. That 10% of his income

helps support the world ministry of the church.

Mr. Henderson is happy to return his tithe to

the Lord.

lucl) tithe to return,

re give in fferings ?

Wouldn't it be better if

we planned our offerings

a percentage basis, just

like tithe? Many are doing

t that. The fact is, if every

church member gave

of income to the

World Budget Offering, all

rid budget financial needs,

from the support of

isions to educational institutions,

would be ade-

ately met. Giving as God

has blessed is always

al.

an idea as old as tithing.

fter more than thirty seemingly unproductive years of seed-

sowing, a full harvest is beginning to develop at Holbrook SDA School f(

Native Americans in Arizona.

All members of both the

class of 1983 and 1984

were Seventh-day Advent-

ists. Most were also sec-

ond-generation students

who now have brought their

parents to a fuller knowl-

edge of the Christ who

inspired the inauguration of

the school back in 1946.

Your

Thirteenth Sab-

bath Offering

will benefit

this school, a church build-

ing in Selawik, Alaska, a

medical/dental van in the

Southwest Region, and

the North American Divi-

sion Evangelism Institute

in Chicago.

Introduction to Second Timothy

Chnist

Our Hope

Although this quarter's lessons are based on the second epis-

tle of Paul to Timothy, they are not a verse-by-verse study.

All the verses will be studied somewhere in the 13 lessons, but

the approach will be topical.

From a letter we learn much about the writer and the person

to whom the letter was addressed. We also catch a glimpse of

the relationship that existed between the two concerned. In the

New Testament epistles or letters we meet the problems that

confronted the members of the early church in their church

life. Most of the problems they faced still are live questions in

the church today. We also meet fellow workers and acquaint-

ances known to both writer and recipient of the letter. We are

saddened to read about those who left the fellowship of believ-

ers, but are greatly encouraged by the record of those who re-

mained faithful to their Lord and set a powerful example for

truth and righteousness. In their experiences we gain help

and counsel for problems that beset us in these last days of

earth's history.

Paul's realization that his death is imminent gives both ur-

gency and poignancy to this epistle. However, the focus is

not on his own problems, but on the needs of the young

preacher and the young church. Paul urges Timothy to "be

strong in the grace that is in Christ Jesus" (2 Tim. 2:1)—to

stand fast for the faith in spite of heresies that will creep into

the church and in spite of persecution and the threat of impris-

onment and death.

OUTLINE OF SECOND TIMOTHY

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Introduction

(verses 1-5)

Call to courage

(verses 6-18)

Call to

commitment

(verses 1-6)

Call to

communicate

(verses 7-26)

Call to crisis

preparation

Call to

coronation

(verses 1-8)

Personal

messages

(verses 9-22)

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The Fan* of God

THIS WEEK'S STUDY: 2 Tim. 1:1, 2; 4:9-21.

DAY MEMORY TEXT: "There is neither Jew nor Greek, there is neither

bond nor free, there is neither male or female: for ye are all one in

Christ Jesus" (Gal. 3:28).

CENTRAL THOUGHT:

Sinners, estranged from God, become members

of God's universal family through being adopted in Christ. They then de-

velop a family relationship with their brothers and sisters in Christ that is

often closer than natural family ties.

OVERVIEW: The Family Relationship Illustrated

2 Tim. 1:1, 2

2 Tim. 4:9-21

Paul's

relationship

to Timothy

Timothy's love and

obedience

INTRODUCTION:

God's original intention in His creation was for peo-

ple on earth to be part of "the whole family in heaven and earth" (Eph.

3:15), enjoying with angels, cherubim, and seraphim the friendship and

communion with "one God and Father of all" (Eph. 4:6). But the entry of

sin had a disastrous effect, and the first human family experienced a fatal

family quarrel in the first generation (Gen. 4:8). However, the perfect

original family relationship will be restored, for all who desire to be free

from the bondage of sin are adopted as children into the heavenly family

through Jesus. The ties of religion which bring us into this family become

even stronger than the ties of birth.

This week we see how this family relationship prospered in the inti-

mate friendship between Paul and Timothy and how, in spite of the age

difference between the two, a mutual love and kindly consideration ex-

isted between them that apparently was deeper than the apostle's family

ties.

Yet this is not to discount the importance of family ties. A foretaste of

the heavenly joys is anticipated in the Christian family which should be a

little heaven on earth. "God designs that the families of earth shall be a

symbol of the family in heaven. Christian homes, established and con-

ducted in accordance with God's plan, are among His most effective

agencies for the formation of Christian character and for the advance-

ment of His work.

"—Testimonies,

vol. 6, p. 430.

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DAY I. PAUL'S RELATIONSHIP TO TIMOTHY (2 Tim. 1:1, 2).



The purpose of the Son of God in coming to the earth, "made of a

woman" (Gal. 4:4), was to redeem those that were also "made of a

woman" and who were in bondage to Satan. They were to be transferred

to a new family and to have a new Father. Their previous father is fully

described in the words of Jesus: "Ye are of your father the devil. . . . He

was a murderer from the beginning, and abode not in the truth, because

there is no truth in him. . . . He is a liar, and the father of it" (John 8:44).

This adoption in Christ "is the taking and treating of a stranger as one's

own child, and Paul applies the term to Christians because God treats

them as His own sons, even though by nature they were strangers and

enemies (Rom. 5:10; Col. 1:21)."—S.D.A.

Bible Commentary,

vol. 6, p.

567.

When was this plan of adoption conceived? Eph. 1:4, 5; Gal. 4:4-6.

Human language cannot portray God's amazing love in condescending

to give humanity another opportunity to dwell inside the gates of Para-

dise. The fact that Jesus is described as "the Lamb slain from the founda-

tion of the world" (Rev. 13:8), shows clearly that the plan of salvation

was not an afterthought. By assuming human nature, Christ became

Brother to fallen people and made possible the plan of adoption whereby

earth's sinful inhabitants not only could become but could live as sons

and daughters of God. "In Christ the family of earth and the family of

heaven are bound together. Christ glorified is our brother. Heaven is en-

shrined in humanity, and humanity is enfolded in the bosom of Infinite

Love."—The

Desire of Ages,

pp. 25, 26.

REACT: How does the above quotation make you feel toward Christ? What

assurance does it give you? How will you translate your feeling and assur-

ance into positive responses in your life?

Although Jesus Christ is not now personally on earth He fulfilled His

promise to send another Person of the Godhead to abide with us and to

comfort us (John 14:16, 18). While the visible presence of their Elder

Brother was with them the disciples did not feel their need of another

helper. But when Jesus ascended into heaven they realized their loneli-

ness. However, they were comforted as they remembered His promise

not to leave them "orphans," which is a more literal translation of the

Greek word that has been translated "comfortless" in the King James

Version.

In the light of the fact that Paul was so well known to Timothy why does

he find it necessary, as indicated in verse 1, to establish his credentials as an

apostle?

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Lesson

Such a salutation to a letter was common procedure in ancient times.

However, because of the difficulties Timothy faced in the church at Eph-

esus, Paul's authoritative support would enhance Timothy's leadership.

DAY COMPARE Paul's description of God's authorization of his apostolate in

1 Timothy 1:1 with that found in 2 Timothy 1:1.

1 Tim. 1:1

2 Tim. 1:1

By the

of God

By the

of God

The Godhead provides

The "promise of life" mentioned in 2 Timothy includes both eternal

salvation and the new life of righteousness, peace, and conformity to the

will of God in this present life. Both were precious to Paul as he

approached his hour of death.

What is appropriate about Paul's use of a father-son relationship in writ-

ing to Timothy? 2 Tim. 1:2.

The term

son

indicates the true relationship that should exist between

the older, more experienced members of God's family and the younger.

The guidance given by a father to his son who treads an unknown future

way illustrates the kind of help that Paul gave to Timothy as he entered

the ministry. Their first meeting was at Lystra in Asia Minor where Paul

was stoned and left for dead. On his second missionary journey Paul be-

came better acquainted with Timothy and invited the young man to ac-

company him on his missionary travels. (See Acts 16:3.) Timothy remem-

bered Paul's earlier visit, for "among those who had been converted at

Lystra, and who were eyewitnesses of the sufferings of Paul, was one

who was afterward to become a prominent worker for Christ and who

was to share with the apostle the trials and the joys of pioneer service in

difficult fields. This was a young man named Timothy."—The

Acts of the

Apostles,

p. 184.

Evidently the cruel treatment meted out to Paul made less impression

on the young witness than did the courageous and intrepid reaction of the

apostle to this treatment. Far from turning young Timothy away from

such a hazardous calling, "his heart was knit with the heart of Paul, and

he longed to share the apostle's labors by assisting as the way might

open."—The

Acts of the Apostles,

pp. 202, 203.

DAY



What expression used by Paul in his first epistle to Timothy gives the key

to their relationship? 1 Tim. 1:2.

Because their thoughts, their ideals, and their manner of life were simi-

lar, they could walk together. (See Amos 3:3.) Paul saw that Timothy was

Mai

Lesson

not one to be deterred from God's service by the prospect of persecution.

This quality led to deeper friendship, respect, and love between the two.

Paul, well versed in the Scriptures as he was, rejoiced to find one who

had likewise been taught thoroughly from the Sacred Writings. "Those

who had taught Timothy in his childhood were rewarded by seeing the

son of their care linked in close fellowship with the great apostle."—The

Acts of the Apostles,

p. 203.

How does Paul address Timothy in 1 Timothy 1:18, and how does his

having done so reinforce the concept that Paul was serious in viewing their

relationship?

SEARCH AND LEARN: Read 1 Corinthians 4:17 and Philippians 2:19-22.

What do these verses contribute to our understanding of why Paul referred

to Timothy as his son? Can you find any other references by Paul to some-

one other than Timothy as being his "son"? What are the implications of

your answer?

ions had left him, either because of apostasy brought on by fear of perse-

cution or because they had been dispatched on long-term errands to serve

the believers in other churches. Now Paul uttered a human feeling of ne-

glect that could be cured by seeing his beloved son in the faith. The onset

of winter meant an even more uncomfortable prison life and could

threaten his health and his life too, should he escape the executioner. So

he pleaded with Timothy to come to Rome to visit him, knowing in his

heart that his request would be honored.

"Paul and Timothy were bound together by an affection unusually

deep and strong.

"Since his conversion, Timothy had shared Paul's labors and

sufferings, and the friendship between the two had grown stronger,

deeper, and more sacred until all that a son could be to a loved and hon-

ored father, Timothy was to the aged, toilworn apostle. It is little wonder

that in his loneliness and solitude, Paul longed to see

him."—The Acts of

the Apostles,

pp. 498,499.

What other believers were with Paul in Rome? 2 Tim. 4:11, 21.

Luke did not let the danger associated from being identified with the

condemned Paul keep him from ministering to the apostle in this time of

extremity. Luke counted fellowship with Paul in suffering the highest

honor. (See

The Desire of Ages,

p. 225.)

DAY II. TIMOTHY'S LOVE AND OBEDIENCE (2 Tim. 4:9-21).



The aged apostle was imprisoned in a dark, lonely cell. His compan-

DAY

rej

The four believers listed in verse 21 are not mentioned elsewhere in the

Scriptures, but tradition has it that Linus was the bishop of Rome about

A.D. 64-79. This lack of mention does not suggest that they were of no

help to Paul, but their contact with Paul was risky and they may have

been in a position that made it extremely dangerous for them to associate

openly with a condemned criminal. Nevertheless their being mentioned

by name further emphasizes the longing that Paul felt for Timothy. It

seems that the fear that the journey might take too long—for bad weather

could delay sailings from Ephesus to Rome—and that Paul might die be-

fore Timothy's arrival, prompted the writing of the second epistle. Paul's

earnest plea stresses once more the affection which was more intimite

than his friendship with Linus and the others. Nevertheless these four

named believers belonged also to the Christian family and can be counted

among that vast unnamed legion of faithful believers in Christ. Whether

Timothy was able to reach Rome before Paul's death is not made clear in

the Bible. But it seems obvious that Paul anticipated that Timothy would

make every effort to do so as a loyal, loving, and obedient son.

What connection is there between love, duty, and obedience? John 15:14,

15; 13:35.

The servant is in the house to obey orders and to carry out the wishes

of his master. He does not know what course to take without being told

because he is not part of the family. The son, however, is part of the

household. He knows its ins and outs. He not only has authority subject

to his father, but wisdom to act in an emergency because he is aware of

his father's intentions, and acts as he thinks his father would act. In the

same way, members of God's family know His will and perform it be-

cause they are part of the household. The family's interest is their inter-

est. They delight to serve the Father and the other members of the family.

In a word filled with hatred, distrust, and selfishness an unselfish deed

stands out like a beam of light in the darkness. A life devoted to such

deeds calls attention to itself, not in an egocentric way, but because of its

uniqueness. To show love toward the unlovely, to minister kindness to

the ungrateful, to grant rights to the unlawful and the selfish are marks of

true nobility. Through such unselfish actions the true followers of Christ

demonstrate an attitude that will be noted by unbelievers. Such acts as

praying for our enemies and helping those who defraud and steal from us

give evidence that we are following the pattern of One who laid down His

life for those who despised, rejected, tortured, and crucified Him. To be a

member of the family of which such an Example is the head, means sim-

ply to endeavor by His grace and power to copy His way of living. No

wonder that the great commandment, the summarization of the principles

of the Ten Commandments, is "that ye love one another, as I have loved

you" (John 15:12).

"Love to man is the earthward manifestation of the love of God. It was

to implant this love, to make us children of one family, that the King of

glory became one with us. And when His parting words are fulfilled,

`Love one another, as I have loved you' (John 15:12); when we love the

Lesson

lit? MID CD MS

world as He has loved it, then for us His mission is accomplished. We are

fitted for heaven; for we have heaven in our hearts."—The

Desire of

Ages,

p. 641.

With the last three paragraphs in mind, summarize what the major

qualification is for being a member of the family of God.

DAYFURTHER STUDY AND MEDITATION:

Read

The Desire of Ages,

pages 325-327, noting the contrast between kinships.

Read

Thoughts From the Mount of Blessing,

pages 103-106, which

comment on Luke 11:2.

"Affection Between Paul and Timothy.—The

apostle's speech had

gained him many friends, and he was visited by persons of rank, who

accounted his blessing of greater value than the favor of the emperor of

the world. But there was one friend for whose sympathy and companion-

ship he longed in those last trying days. That friend was Timothy, to

whom he had committed the care of the church at Ephesus, and who had

therefore been left behind when Paul made his last journey to Rome.

"The affection between Paul and Timothy began with Timothy's con-

version; and the tie had strengthened as they had shared the hopes, the

perils, and the toils of missionary life, till they seemed to be as one. The

disparity in their ages and the difference in their characters made their

love for each other more earnest. The ardent, zealous, indomitable spirit

of Paul found repose and comfort in the mild, yielding, retiring disposi-

tion of Timothy. The faithful ministration and tender love of this tried

companion had brightened many a dark hour in the apostle's life. All that

Melanchthon was to Luther, all that a son could be to a loved and hon-

ored father, the youthful Timothy was to the tried and lonely Paul."—

Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

7, pp. 916,

917.

SUMMARY:

God and His human family were separated as a direct result

of sin. The Son of God became the Son of man and came to restore the

relationship with the heavenly Father and the brotherhood between His

adopted children. The close "father-son" relationship between Paul and

Timothy is instructive to church members who find some of their closest

ties to their fellow members, although showing love to all people.

APPLICATION:

•

Do I

recognize, when I address God in prayer as "Our Father," that

His other children are my brothers, sisters, fathers, mothers, sons, and

daughters "in the faith"?

•

Does love for others mean that I should condone their dishonesty and

greed? Do I hate the sin and love the sinner?

•

As a class project take an interest in a particular youth and plan to help

that youth spiritually as well as in practical ways.

P:(13

A Young Missionary

THIS WEEK'S STUDY: 2 Tim. 1:1-5.

DAY MEMORY TEXT: "Remember now thy Creator in the days of thy

youth, while the evil days come not, nor the years draw nigh, when

thou shalt say, I have no pleasure in them" (Eccl. 12:1).

CENTRAL THOUGHT:

The knowledge of the Scriptures is fundamental

to the training of Christian character and to successful Christian living.

OVERVIEW: Timothy's—

Conversion

(2 Tim. 3:15)

Call and

Commitment

(1 Tim. 4:12-16;

6:20)

Continuing

Challenge

(2 Tim. 2:1-3;

3:14; 4:5)

Childhood

and youth

Call and

character

Hardship

and success

INTRODUCTION:

Both epistles to Timothy reveal aspects of the charac-

ter of the young missionary, but neither one does so fully. However,

other portions of the Scriptures fill out more details that present a com-

posite picture of the man to whom these two letters were written. Timo-

thy's early upbringing and the influence exerted on him by his mother and

grandmother are noteworthy. By implication, it appears that the father's

influence as far as religion was concerned was either negative or neutral.

In any case it was offset by the diligent attention to the Old Testament

writings which were introduced to Timothy while he still was a child. This

foundation evidently prepared him to dedicate his life to expounding

these same scriptures. In the vicious attack on the apostle Paul he had

been given a vivid picture of what could happen to such preachers, yet

this did not frighten him from following his chosen calling. In fact, a deep

and lasting friendship developed between Paul and Timothy, and the lat-

ter was willing to share the hardships and afflictions that were insepara-

ble from the life of a gospel minister.

While it appears that he was not as rugged a character as Paul in that he

sought to avoid conflicts and hesitated to press his own youthful opin-

ions, yet there is no question of Timothy's dedication, his faithfulness,

and his determination, nor of his courage and unflinching loyalty. His

talents were recognized by the church when they selected him for leader-

ship. He was the overseer or bishop of the important church at Ephesus.

That the civil authorities also realized his influence is evidenced in the

fact that they arrested him in order to weaken the church. Later they

released him from prison. Nothing is known about his death other than

that tradition suggests that he was martyred. But his life was a tremen-

dous inspiration to young workers and young believers, showing what

God can do with those who yield their lives and their talents to Him.

DAY I. TIMOTHY'S CONVERSION (2 Tim. 3:15).

Timothy was born in what is often termed a "divided" home, divided,

that is, because of the differing religions of the parents. His grandmother,

Lois, and his mother, Eunice, were Jewish, but his father was a Greek

(Acts 16:3). What did Lois think of her daughter when she married an

unbeliever? Certainly she did not disown her. Instead she did all in her

power to help to train her young grandchild in the scriptural heritage of

her fathers. Both women could have embraced the Christian faith to-

gether. Acts 16:1 tells us that Eunice "was a Jewess, and believed"—that

is, placed her trust in Jesus as the Messiah and therefore was a Christian.

Lois is not mentioned in this verse, but elsewhere she is spoken of as

possessing "unfeigned faith" ( 2 Tim. 1:5).

The fact that Timothy's father is not referred to suggests that he could

have been a Gentile who was not interested in the Jewish practices of his

mother-in-law and his wife. As a consequence, his son had not been cir-

cumcised. When Timothy was born this matter had not been an issue, and

later the council of Jerusalem ruled against compulsory circumcision for

believing Gentiles. (See Acts 15:19, 20.)

"There is slight textual evidence . . . for the addition of 'a widow'

after 'woman' [in Acts 16:1]. If Timothy's father was dead, this, together

with his probable difference in religion, would account for the promi-

nence of the mother in Timothy's history

."—S .D.A. Bible Commentary,

vol. 6, p. 323.

Why should parents teach their children the Scriptures? Ps. 119:11.

List other Bible mothers besides Eunice who set notable examples in suc-

cessfully training their children for God's work by leading them into a study

of His Word and will:

Timothy's mother's name was truly prophetic, for

Eunice

means "a

good victory," or "conquering well." She provides a most valuable ex-

ample for mothers today when the burden of training children, whether

through the indifference, opposition, or absence of a father, falls squarely

on the other parent. "God had commanded the Hebrews to teach their

children His requirements. . . . This was one of the special duties of ev-

ery parent—one that was not to be delegated to another. In the place of

stranger lips the loving hearts of the father and mother were to give in-

struction to their

children."—Patriarchs and Prophets,

p. 592.

Such training is a bulwark against the evil that we are sure to meet in

daily life. Of Lois and Eunice it is written: "The spiritual power of the

lessons that he [Timothy] had received from them kept him pure in

speech and unsullied by the evil influences with which he was sur-

rounded."—The

Acts of the Apostles,

p. 203.

DAY SEARCH AND LEARN: Trace the steps in Timothy's conversion. Acts

14:8-11, 19, 21, 22; 16:1-3.

When the Lystrans saw the lifelong cripple healed, they presumed that

Paul and Barnabas were gods. But the missionaries were able to prevent

sacrifices being offered to them by "the priest of Jupiter" (Acts 14:13).

However, public opinion, as it so often does, proved to be fickle and was

easily swayed when the dissident Jews arrived from Antioch and

Iconium. Consequently Paul soon was lying prostrate, apparently stoned

to death (verse 19). It is possible that young Timothy was well aware of

the proposed sacrifice the Lystrans wanted to make to these "gods" at

the city gate. Ellen White says: "Among those who had been converted

at Lystra, and who were eyewitnesses of the sufferings of Paul, was one

who was afterward to become a prominent worker for Christ and who

was to share with the apostle the trials and the joys of pioneer service in

difficult fields. This was a young man named Timothy. When Paul was

dragged out of the city, this youthful disciple was among the number who

took their stand beside his apparently lifeless body."—The

Acts of the

Apostles,

p. 184.

Paul's fairly rapid return to the city where he was left for dead must

have made a profound impression on the new converts, demonstrating to

them how faith triumphed over tribulation.

Then on his second missionary journey, this time with Silas as a

companion, Paul revisited Lystra and found that "a certain disciple was

there, named Timotheus" (Acts 16:1), whose name means "honored of

God."

DAY II. TIMOTHY'S CALL AND COMMITMENT (1 Tim. 4:12-16; 6:20).

The impression Paul's suffering had made on Timothy "had deepened

with the passing of time until he was convinced that it was his duty to give

himself fully to the work of the ministry."—The

Acts of the Apostles,

202.

God not only called Timothy but also put it into the heart of Paul to

select him to be one of his companions in travel as he went from place to

place preaching the gospel. In order to go the second mile and to remove

any objection of favored treatment from his new spiritual father, Timothy

followed Paul's suggestion and was circumcised although he was a young

adult. This avoided any prejudice that there might have been in those

quarters on the part of the Jews, and any who were on the verge of ac-

cepting the Christian gospel would realize that this young preacher and

prospective missionary was not trying to tear down Jewish customs in his

preaching of the Lord Jesus Christ.

Timothy was to learn by observation and experience as he accompa-

nied Paul and Silas. He was with these two veterans and Luke when they

responded positively to the vision of the man of Macedonia who ap-

pealed: "Come over . . . , and help us" (Acts 16:9). Apparently because

he was very much the junior partner, Timothy escaped being jailed in

Philippi. But he was not dissuaded by the imprisonment of his seniors. He

remained faithful to his call. A little later we find him at Berea where Paul

and Silas had fled from the Thessalonian mob (Acts 17:5-10, 13, 14). How

these believers who "received the word with all readiness of mind, and

searched the scriptures daily" (Acts 17:11) must have appreciated the

ministry, brief though it was, of a young man who from a child had known

these same scriptures and who exercised his gift of teaching to explain

things new and old to the honest, inquiring souls in Berea!

What is the significance of the report about Timothy that came from

those who knew him best? Acts 16:2; 1 Cor. 4:17.

People are best known, not by strangers, but by their friends, and even

better still by their families and intimate associates. At home and in a

person's own community, that person is seen so often that behavior, both

bad and good, has opportunity to be revealed. Therefore, a good account

of Timothy from his hometown may be taken as an indication of his good

character. The testimony of Paul, who was not given to exaggeration,

further confirms this conclusion, for, after associating in travel with

Timothy he wrote that the younger member of his team had been "faith-

ful in the Lord." His special mission on that occasion had been to reteach

the truths of the gospel to the confused believers in Corinth. Then what a

coveted recommendation came from Paul when he wrote of Timothy to

the Philippians: "I have no man likeminded" (Phil. 2:20). This word liter-

ally means "of equal soul" ("who sees things as

do," NEB); two

hearts, as it were, beating as one.

DAY



What do we learn about Timothy's character and commitment from the

directions Paul gave him that are recorded in 1 Timothy 4:12-16 and 6:20?

"If we may judge Timothy's character from the directions given him by

Paul . . . it would seem that Timothy was gentle and warmhearted rather

than commanding."—S.D.A.

Bible Commentary, vol.

7, p. 162. "The in-

ference may be drawn from this epistle [1 Timothy] that Timothy was a

man of mild temperament and not so aggressive as Paul might have

wished. Accordingly, the apostle encourages his younger companion in

the ministry to more vigorous leadership."—S.D.A.

Bible Commentary,

vol.

7, p. 285.

What other recommendations were made concerning Timothy? 1 Cor.

16:10; 2 Cor. 1:19; 1 Thess. 3:2.

The message that Paul, Silas, and Timothy collectively or separately

preached was clear and plain, leaving no doubt about their own personal

convictions. "Paul saw that Timothy was faithful, steadfast, and

true. . . . Though young, he bore his responsibilities with Christian

meekness. . . .

". . . He did not move from impulse, but exercised consideration and

calm thought."—The

Acts of the Apostles,

pp.

203-205.

Timothy's call obviously was bearing fruit, for Paul had sufficient con-

fidence in him to send him back to Berea where "certain lewd fellows of

the baser sort . . . [had] set all the city on an uproar" (Acts 17:5) causing

Paul and Silas to escape by night (verse 10). Earlier Timothy had left Be-

rea to join the apostle at Athens and then at Corinth where he deepened

his experience and his knowledge of how to impress hearts with the new

teaching which was so strange—strange to the Jews because it did not

proclaim a conquering Messiah, and strange to the Greeks because it did

proclaim a crucified Saviour. Timothy's call to the ministry became es-

tablished, for we find him included in the combined salutation in both

letters written to the church in Thessalonica. (See 1 Thess. 1:1; 2 Thess.

1:1.)

III. TIMOTHY'S CONTINUING CHALLENGE (2 Tim. 2:1-3; 3:14; 4:5).

One hardship that apparently afflicted Timothy was a frail physical

constitution. (See 1 Tim. 5:23.) No man can do his best work when he is

physically ill, and Timothy's arduous travels would accentuate his lack of

robustness, lowering his physical resistance and even affecting his mental

and moral powers.

Hardship, however, is the lot of the Christian; for our Lord did not

promise His disciples a life which would be a bed of roses. He said: "If

the world hate you, ye know that it hated me before it hated you. . . . The

servant is not greater than his lord. If they have persecuted me, they will

also persecute you" (John 15:18-20). This does not signify that the Chris-

tian will have an unhappy life, for Paul and Silas, having been flogged and

imprisoned, still sang praises to God. While Timothy escaped their fate at

that time, he did suffer imprisonment later as we know from this brief

statement: "Know ye that our brother Timothy is set at liberty" (Heb.

13:23). He probably was imprisoned because he was a recognized leader

and faithful preacher of the gospel.

"Tradition has it that Timothy suffered martyrdom under either

Domitian . . . or Trajan."—S.D.A.

Bible Commentary, vol.

7, p. 326.

Timothy's early introduction to the gospel made him accutely aware

that trouble never was very far away from the gospel preacher, although

it should be noted that persecution is not always of the physical kind. For

example, Paul warned Timothy about Alexander: "Of whom be thou

ware also; for he hath greatly withstood our words" (2 Tim. 4:15).

Hardships did not, however, turn Timothy from the goal he had set

before him—the successful completion of his mission of winning souls.

DAY

Many youths start out on their adult life with high ideals, bending their

energies to reach their ambitions. But so often obstacles arise in their

way, and a promising beginning does not always guarantee a successful

end. However, it happens frequently that "better is the end of a thing

than the beginning thereof" (Eccl. 7:8). At the end we can see the result

of our labors.

What would be Timothy's best defense • against deceptive teachings?

2 Tim. 3:14.

In urging Timothy to "continue . . . in the things which thou hast

learned and hast been assured of," Paul enjoins persistent effort rather

than a meteoric blaze of unfruitful activity. In his letter to the Romans

Paul stressed the importance of "patient continuance in well doing"

(Rom. 2:7). The words of Jesus emphasized this aspect of Christian living

also, for He said: "He that shall endure unto the end, the same shall be

saved" (Matt. 24:13).

What is the significance of Paul's counsel to Timothy concerning the

young man's ministry? 2 Tim. 4:5.

Paul counseled him to fulfill the expectation held out at the inception of

his ministry. The same counsel was given to another disciple, Archippus:

"Take heed to the ministry which thou hast received in the Lord, that

thou fulfil it" (Col. 4:17). The same word used in 2 Timothy 4:5, meaning

"carry to completion," is used later in the same chapter where Paul

speaks of his own ministry: "that by me the preaching might be

fully

known"

(2 Tim. 4:17). (Emphasis supplied.)

Timothy's work in Philippi gave the evidence that he was fulfilling

Paul's expectations for him, for the veteran says: "Ye know the proof of

him, that, as a son with the father, he bath served with me in the gospel"

(Phil. 2:22). The word here translated as

proof

means "test" or "exami-

nation," and Timothy had obviously passed the test. This is indicated

also by the affectionate terms Paul uses, showing their complete under-

standing of each other, the same idea being repeated in his description of

Timothy as "my workfellow" (Rom. 16:21).

When he exhorted his spiritual son not to allow afflictions to hinder his

evangelistic fervor, Paul knew that he himself was nearing the end of his

life, whether by natural or unnatural means. He was anxious that after his

departing there should be reliable servants and fearless preachers of the

gospel. His hopes were to be fulfilled; for tradition says that Timothy was

the leader of the church at Ephesus, that he was appointed as the first

bishop there, and that he later died as a martyr at the hands of the Ephe-

sians.

DAY FURTHER STUDY AND MEDITATION:

Read

The Adventist Home,

pages 181-186, noting its emphasis on child training. For those who may



not have this book, the following portion could be helpful: "Every child

brought into the world is the property of Jesus Christ, and should be edu-

cated by precept and example to love and obey God; but by far the largest

number of parents have neglected their God-given work, by failing to

educate and train their children, from the first dawning of reason, to

know and love Christ. By painstaking effort parents are to watch the

opening, receptive mind and make everything in the home life secondary

to the positive duty enjoined upon them by God—to train their children in

the nurture and admonition of the Lord.

"Parents should not permit business cares, wordly customs and max-

ims, and fashion to have a controlling power over them, so that they ne-

glect their children in babyhood and fail to give their children proper in-

struction as they increase in years.

"One great reason why there is so much evil in the world today is that

parents occupy their minds with other things than that which is all-

important—how to adapt themselves to the work of patiently and kindly

teaching their children the way of the Lord. If the curtain could be drawn

aside, we should see that many, many children who have gone astray

have been lost to good influences through this neglect. Parents, can you

afford to have it so in your experience? You should have no work so

important that it will prevent you from giving to your children all the time

that is necessary to make them understand what it means to obey and

trust the Lord fully."—Pages 183, 184.

Read

The Great Controversy,

pages 593-602, on the importance of Bi-

ble knowledge.

Read

Steps to Christ,

pages 77-83, "The Work and the Life," noting

especially the lesson drawn from the Lord's 18 years in the carpenter's

shop.

SUMMARY: The life of Timothy shows that childhood training in Bible

knowledge prepares for conversion and for a life dedicated to God. With

such a background it is to be expected that no hardship can deprive a

Christian of ultimate success.

APPLICATION:

How soon should a child be taught the Scriptures? With the ready

availability of Bibles in so many versions, should verses be committed

to memory?

What reputation do I have among my neighbors? In my community?

Among my fellow workers? Among unbelievers?

Is physical hardship more difficult to bear than mental persecution? Is

my faith strong enough to withstand either or both?

When God gives a call to a believer, does He also impress others to

recognize that same call?

NOTES:

A u t

Lesson

Gad's Gifts

THIS WEEK'S STUDY: 2 Tim. 1:6, 7.

rfl

DAY MEMORY TEXT: "Wherefore I put thee in remembrance that thou

stir up the gift of God, which is in thee by the putting on of my



hands" (2 Tim. 1:6).

CENTRAL THOUGHT:

God has given talents to everyone, and we are

required to discover and develop them in His service.

OUTLINE:

I. All are gifted.

H. A sound mind in a healthy body.

III.

The use and improvement of talents.

IV.

Guarding the deposit.

INTRODUCTION:

God does not deprive the wicked of His bounties and

reserve them only for those who serve Him. He pours out His blessings

on the just and on the unjust (Matt. 5:45) and is the Giver of every good

and perfect gift (James 1:17). All too often we do not recognize the origin

of these gifts, as they are so widespread. But God gives us good health,

ability to think, capacity to love, and the all too frequently neglected and

often despised gift of His dear Son, Jesus Christ. Through Christ He gives

all who wish it the power to resist the temptations of Satan.

We are equipped for the duties of our daily life with certain special

characteristics that we call natural ability or talents. Because these gifts

obey the laws of nature which God has ordained, talents atrophy when

not used and improve when put into use. Some people limit talents to gifts

such as art, music, mechanical ability, or memory; but time is a talent, as

are speech, money, and kindness. These talents have been given us par-

ticularly to enable us to practice and to share most effectively the greatest

of God's gifts—the knowledge of the gospel. This knowledge is a most

valuable treasure that God has entrusted to us in the same way that we

entrust valuables to a bank. It is our solemn responsibility to guard this

deposit and to use it most effectively during the span of our earthly life.

In addition to these natural gifts or talents, God has given the spiritual

gifts. Not all of His people partake of the same gifts. Therefore we must

be aware of the particular spiritual gifts God has given us and be sure that

we are putting them to work for Him.

DAY I. ALL ARE GIFTED (1 Tim. 4:14; 2 Tim. 1:6; Rom. 12:6-8).



The intelligent human being tends to become self sufficient, for life

goes on much according to his own choice; and it seems to him that, in

most cases, he can live his own life. However, the Christian needs to

remember that all things are of God and that it is "the living God, who

giveth us richly all things to enjoy" (1 Tim. 6:17). Not least among these

many benefits is "the gift of God" (the gifts of the Spirit) that Paul said

was found in his disciple Timothy "by the putting on of my hands"

(2 Tim. 1:6). Not that Timothy did not possess his particular gifts before

his ordination, but that this ceremony of laying on of hands confirmed

their presence.

"Timothy's 'gift' of church leadership was not bestowed on him at the

time of his ordination. No special power flowed through the hands of the

`presbytery.' Rather, the ordination service recognized Timothy's abili-

ties and consecration, and thus expressed the church's approval of his

appointment as a church leader."—S.D.A.

Commentary, vol.

7, p. 307.

This gift had been well exercised even before Paul chose him as an

assistant, for he "was well reported of by the brethren that were at Lystra

[where he lived] and Iconium" (Acts 16:2). Beside that of administration,

Timothy's particular gifts included the ability to teach (1 Tim. 4:6, 11) and

also to discern subtle false doctrines (1 Tim. 1:3, 4). Each of us has some

gift or gifts conferred upon us by the Holy Spirit, who divides them "sev-

erally as he will" (1 Cor. 12:11). These are a mark of His grace toward His

people. Writing to the believers in Rome, the apostle Paul likens the

church to the human body (Rom. 12:4, 5), which consists of different

members, each having a special function—an illustration that he ampli-

fies at length in 1 Corinthians 12.

SEARCH AND LEARN: Compile a list of spiritual gifts from 1 Corinthians

12:8-10, 28.

What is the obvious lesson to us today from Paul's presentation of spiri-

tual gifts in 1 Corinthians 12?

Each of us has received at least one gift from God which should be

exercised to His glory and for the development of His church. Such a gift

is lent to us by His grace. If neither we nor our contemporaries recognize

its existence, this is not to say that it is not present. It simply may not

have surfaced, for it may have been neglected. But a willing acceptance

of God's leading and guidance in our lives, as we search His Word and

follow its teachings will cause a change in our daily lives and doubtless

will reveal some spiritual gift that can be used in His service. It need not

necessarily be a gift that later will be recognized by the church through

the laying on of hands, as is the practice for those who devote themselves

to full-time service in God's cause. But, as is stated in the first letter to

the Corinthians, some members of the Christian body may "seem to be

more feeble" (1 Cor. 12:22), yet still may be of vital service.

In the Christian church each member has a part to play, not for his own

glory, nor even to gain personal recognition, but solely for the good of the

entire body, the church, of whom Christ is the Head.

DAY II. A SOUND MIND IN A HEALTHY BODY (2 Tim. 1:7).

In verse 6 the apostle Paul specifies a particular gift of God given to

Timothy. As he stirs up or fans the flame, it will enable him to develop

other special gifts or talents that are introduced in verse 7. The last of the

three gifts mentioned is that of a "sound mind." The Roman satirist Juve-

nal, whose life spanned the latter half of the first century A.D. and the

first half of the second century, expressed this idea in the oft-quoted sen-

tence: "Your prayer must be for a sound mind in a sound body."

REVIEW the dramatic incident recorded in Matthew 8:28-34; Mark 5:1-

20; and Luke 8:26-40.

Two men, one evidently more prominent than the other, were devil-

possessed and acted so fiercely and so insanely that they were a menace

to society. In fact, they were like wild beasts and were so treated. But in

spite of being bound with chains, their superhuman (devilish) strength

broke these fetters, and they led a solitary existence in the wilderness.

But after the miraculous exorcism of the legion of devils that were actuat-

ing the men, the record says that the swineherds "come to Jesus, and see

him that was possessed with the devil, and had the legion, sitting, and

clothed, and in his right mind" (Mark 5:15). Here was a restoration of

God's wonderful gift of reason that was bestowed originally as a natural,

normal right.

It is Satan's business to distort God's gifts and to drag human beings

down to a lower than human level by robbing them of the use of a sound

mind. "The encounter with the demoniacs of Gergesa had a lesson for the

disciples. It showed the depths of human degradation to which Satan is

seeking to drag the whole human race, and the mission of Christ to set

men free from his power. Those wretched beings . . . represent what hu-

manity would become if given up to satanic jurisdiction. Satan's influ-

ence is constantly exerted upon men to distract the senses, control the

mind for evil, and incite to violence and crime. He weakens the body,

darkens the intellect, and debases the soul. Whenever men reject the

Saviour's invitation, they are yielding themselves to Satan. Multitudes in

every department in life, in the home, in business, and even in the

church, are doing this today. . . . Christ . . . [is] man's friend and

deliverer. His Spirit will build man up for the glory of God in body and

soul and spirit."—The

Desire of Ages,

p. 341.

WORD STUDY:

The Greek word translated

sound mind

in 2 Timothy 1:7

is used only this once in the New Testament, but words from the same

root are translated

discreet, temperate, moderate.

In both the New Eng-

lish Bible and the New International Version it is translated "self-

discipline." In our daily Christian life we should be models of common

sense, predictable, not one-sided, and self-disciplined.

In 2 Timothy 1:7 what other gifts are associated with the gift of a sound

mind?

Love is a tender emotion. It is a driving force also, just as is its counter-

feit, lust. But love is forbearing, is kind, is never envious, and is not

proud. The great hymn to love, written by the apostle Paul to the Corin-

thians, describes the magnificent qualities of this gift of God. (See 1 Co-

rinthians 13.) Furthermore, the combination of love with power matches

the gift of a sound mind—a balanced mind—one that wields power in the

spirit of love and exercises love in a powerful, winning way.

Love, then, is a gift of God. This means that we do not have to force

ourselves to love our neighbor or our God. He has given us hearts that are

softened, that reach out to the tender cry of the helpless, that hear the

pitiful plea of the poor, that ache for the restoration of the happiness that

God desires for all His children.

DAY



What assurance of power is given to the Christian? Acts 1:8.

On the Day of Pentecost, only a few days after this promise was given,

it was fulfilled dramatically. This power that is assured us will enable us

to resist the attacks of the enemy, for it is not a power that is inherent in

humanity. Adam's sin resulted in a fatal feebleness being passed on to his

descendants. But God has put enmity between the seed of the woman and

the serpent (Gen. 3:15), and He has provided the power of His Spirit to

enable us to march successfully on our pilgrim journey, beset though we

may be by the roaring lion that lies in wait for us (1 Peter 5:8). This is the

kind of power that all Christians need so desperately, for it promises vic-

tory over the evil one in the struggle of life. Our Lord said that He was

given all power in heaven and in earth and that His powerful presence

would be with His disciples until the end of time (Matt. 28:18-20).

The spirit of power also was accompanied by the spirit of love, for this

was a particular characteristic of the early church raised up in Jerusalem

so soon afterward. Timothy possessed this spirit of love, of power, and of

a sound mind, and he exercised it efficiently in his ministry.

III. THE USE AND IMPROVEMENT OF TALENTS (2 Tim. 1:6; 1 Tim.

4:14).

Natural talents need to be distinguished from the gifts of the Spirit dis-

cussed in Section I. Besides the spiritual gifts Timothy received, he pos-

sessed several natural talents. Scan the two epistles Paul wrote to him and

list the natural talents with which this young worker was blessed.

DAY REVIEW Christ's parables of the talents (Matthew 25:14-30) and the

pounds (Luke 19:11-27), noting not only the similarities but also the wide-

spread differences in talents.

A comparison of the two parables shows clearly that human beings are

not equally endowed (Matt. 25:15). It also makes it clear that everybody

is endowed, and no one can claim that he has been overlooked in the

distribution of natural talents. Furthermore, the pounds that were lent by

the noblemen proved to be tests of faithfulness, and the different use

made of them caused greater reward to flow to the good and faithful ser-

vants. In a sense the talents or pounds that the servants received were

really theirs and were retained by them. But the noblemen put them out

on permanent loan for the faithful use of the servants. Notice that in each

case the unfaithful and lazy servant was condemned by his own deeds or

lack of them.

It follows also that we are not to regard with envious eye the talents

and abilities of those more richly endowed, but rather to realize that we

too have special gifts God bestowed upon us that will increase by use.

While applying to all Christians, the parable of the pounds particularly is

pertinent to last-day believers, for it reaches down to the second advent

and shows that we are to use the time "not in idle waiting, but in diligent

working."—Christ's Object Lessons,

p. 325.

What responsibility rests on talented persons? 2 Tim. 1:6.

There is a solemn responsibility resting on each one of us, under God,

to develop our gifts and talents. Paul uses strong language to Timothy

reminding him to "stir up the gift." The word from which this expression

is translated occurs only once in the New Testament and is made up of

three Greek words that convey the idea of rekindling or letting the flames

burn brighter, generating heat, light, and blessing.

The major point being made in these parables is that idleness, or failure

to use our gifts and talents, is a grave fault. They are meant to be im-

proved and put to use in the Master's service. "The special gifts of the

Spirit are not the only talents represented in the parable. It includes all

gifts and endowments, whether original or acquired, natural or spiritual.

All are to be employed in Christ's service. . . .

" . . He who has ability to use five talents, receives five. He who can

improve but two, receives two. He who can wisely use only one, receives

one. . . . God expects returns 'according to that a man hath, and not ac-

cording to that he hath not.'

"—Christ's Object Lessons,

p. 328.

DAY IV. GUARDING THE DEPOSIT (1 Tim. 6:20; 2 Tim. 1:14).

The phrases "thing which was committed" and "keep that which is

committed to thy trust" use the same Greek expression which could be

translated literally "guard the deposit." "In the papyri the Greek phrase

is used of a bank's responsibility for the protection of monetary depos-

its."—S.D.A.

Bible Commentary, vol.

7, p. 321.

Paul charged Timothy to take care of the deposit account that the Lord

had entrusted to him, not to guard it only, but to allow it to increase, to let

the gospel seed grow and produce fruit after the example of the good ser-

vants in the parables. This would be a fulfillment of his advice to "make

full proof of thy ministry" (2 Tim. 4:5).

In what ways did Paul make proof of his ministry? 2 Tim. 4:16, 17;

1 Thess. 2:19, 20.

The main business of Paul and Timothy was to preach the gospel in

whatever circumstances they found themselves and to let the Lord give

the increase in those who believed. "One way to preserve the purity and

power of the gospel is to shun trivial subjects and to use one's time for

teaching truth, not for discussing irrelevancies."—S.D.A.

Bible Com-

mentary, vol.

7, p. 321.

Timothy was to be a link in the chain of faithful witnesses who would

pass on to future generations the pure gospel, the faith "delivered unto

the saints" (Jude 3). They would preserve the truth proclaimed by Jesus

until he returned again to receive into His eternal kingdom those who had

heard and obeyed this truth.

DAYFURTHER STUDY AND MEDITATION:

Skim through and read as much

as you can of

Christ's Object Lessons,

pages 325 to 366, and notice the

varied lists of talents given to human beings and how they can be used in

common daily life.

Meditate on the following gems of thought taken from these pages in

Christ's Object Lessons:

"God gives the talents, the powers of the mind; we form the charac-

ter."—Page 331.

"A character formed according to the divine likeness is the only treas-

ure that we can take from this world to the next."—Page 332.

Sanctification consists in the cheerful performance of daily duties in

perfect obedience to the will of God."—Page 360.

SUMMARY:

Each of us has particular gifts and talents of which we

should be aware. As we put these to use, we will find that we also possess

other desirable qualities. All of them should be used in advancing God's

kingdom of grace on earth through contact with our fellow human beings.

APPLICATION:

Have I discovered my special gifts and talents? Am I using them to

serve God?

Am I being faithful in the less interesting duties of my daily lot?

Do I shun responsibility when asked to do certain tasks in the church?

How does my daily occupation relate to my religious convictions?

Has your class chosen a youth to whom to give special help as a class

project? If so, pray for this youth yourself and on Sabbath morning

with your class.

4101 WI/

Unasham

THIS WEEK'S STUDY: 2 Tim. 1:8-18; 2:19-23.

DAY MEMORY TEXT: "Be not thou therefore ashamed of the testimony

of our Lord, nor of me his prisoner: but be thou partaker of the afflic-

tions of the gospel according to the power of God" (2 Tim. 1:8).

CENTRAL THOUGHT:

When we identify ourselves as Christians we are

to stand unashamed. At the same time, our desire to avoid shame should

prevent us from sinning and thus denying the Christ we serve.

OVERVIEW

Should We

be Ashamed

of—

Christian friends?

Suffering?

Christ?

Sin?

2 Tim. 1:8, 16

2 Tim. 1:8, 12

2 Tim. 1:12

2 Tim. 2:19, 22

Yes

INTRODUCTION:

Many people follow a religion of circumstances; that

is, a religion that has no fixed principles but is subject to the whim of the

individual or the pressure of the moment. Their actions are governed by

external happenings and they bend to every wind of doctrine. There is no

fixity of purpose, no resolve to stand for the right though the heavens fall,

no determination to adhere to Christian principles and to hold high the

banner of truth and righteousness even in the most difficult and trying

circumstances. They are ashamed to a greater or less degree of what they

believe, and they lack moral fiber. True religion is based on internal deci-

sions, the motives and purposes of the heart, and the all-important power

of the will. In the time of test spurious Christians "waver, they stand

feebly, swaying first one way, then the other. They have not the genuine

article that Paul possessed, that could glory in tribulation. . . . They have

a religion of circumstances."—Testimonies

vol. 2, pp. 514, 515.

To be a witness for Jesus and to proclaim His name and saving power

requires courage and conviction. Witnessing cannot be done effectively

in a half-hearted manner nor by those who are not sure of their ground or

who are turned aside easily by opposition. Unfortunately, one of Satan's

methods is to bring discouragement into the hearts of Christians, causing

them to be uncertain and ashamed of what they believe. This week's les-

son presents several things of which we should not be ashamed, but also

one of which we should be ashamed if we are to witness effectively.

UNASHAMED OF FELLOW CHRISTIANS WHO ARE IN DIFFI-

CULTY (2 Tim. 1:8, 16).

When Paul wrote his second letter to his spiritual son, Timothy, he was

imprisoned; probably in the loathsome Mamertine prison in Rome. Timo-

thy himself may not have needed the exhortation to remain unashamed of

Paul, but it may have been a help to others with whom Timothy shared

the message. Some Roman Christians were not happy to be associated

with a leader who had been jailed. Onesiphorus is mentioned specifically

as one who was not ashamed to associate with a prisoner. Words of ex-

hortation and courage are never out of place. They may, at times, be just

the extra assistance that is required to swing a person who is wavering

back into the right direction.

What is significant in the fact that our Lord's commendation to "the

sheep on his right hand" (Matt. 25:33) includes those persons who were not

ashamed of prisoners but visited them (verse 36)?

These prisoners were not necessarily innocent ones who were interned

for their witness to Jesus. The plight of a prisoner who is paying the pen-

alty for his misdeeds does not, and should not, exclude him from the

mercy and pity of those who have their freedom.

What heartening illustration of prison ministry is related in Jeremiah

38:6-13?

Ebed-melech, a comparatively unimportant eunuch, of his own voli-

tion interceded for Jeremiah, who had been left in an underground dun-

geon to starve to death. This faithful, sympathetic man was not ashamed

to identify himself with the despised prophet. Although he was not doing

this for reward, the Lord sent him a most comforting message of deliver-

ance from his own fears (Jer. 39:15-18).

"When our friends are in power and credit, we can readily acknowl-

edge them, and take opportunities to show that we have such and such

connections; but when the person falls into disgrace or discredit, though

we cannot pretend not to know him, yet we take care not to acknowledge

him. This induced Cicero, in relation to friendships, to give for a

maxim: . . . 'A true friend is known in adverse circumstances;' and from

this we have borrowed our proverb, A friend in need, is a friend in-

deed."—Adam Clarke,

Clarke's Commentary

(New York: Abingdon-

Cokesbury Press, n.d.), vol. 6, p. 625.

II.

UNASHAMED OF SUFFERING (2 Tim. 1:8, 12).

Liberty is a prized possession. To be deprived of it forcibly is to imply

disobedience to authority, consequent punishment, and a sense of

shame. In the early days of the Christian church believers came into con-

flict with civil laws. Obedience to God sometimes meant disobedience to

DAY

Caesar. The classic example is that of Peter and the apostles. When for-

bidden to preach the good news of a crucified and risen Saviour, they

gave this justification to the Jewish authorities for not obeying their in-

junction: "Whether it be right in the sight of God to hearken unto you

more than unto God, judge ye. For we cannot but speak the things which

we have seen and heard" (Acts 4:19, 20).

This attitude did not excuse them or prevent them from being impris-

oned and later beaten, but again their justification was that "we ought to

obey God rather than men" (Acts 5:29). The apostle Paul experienced

similar problems, for he too was cast into prison for precisely the same

reason, namely, for preaching the gospel. He suffered "trouble, as an evil

doer, even unto bonds" (2 Tim. 2:9), not that he was an evil doer, but he

received the same penalty as that meted out to an evil doer.

What promise can help keep the fear of suffering from causing us to be

ashamed of preaching the gospel? 2 Tim. 2:12.

"Suffering has been the portion of the people of God from the days of

the martyr, Abel. The patriarchs suffered for being true to God and obedi-

ent to His commandments. The great Head of the church suffered for our

sake; His first apostles and the primitive church suffered; the millions of

martyrs suffered, and the Reformers suffered. And why should we, who

have the blessed hope of immortality, to be consummated at the soon

appearing of Christ, shrink from a life of suffering? Were it possible to

reach the tree of life in the midst of the Paradise of God without

suffering, . . . shame would seize us in the presence of those who had

fought the good fight, had run the race with patience, and had laid hold on

eternal

life."—Testimonies, vol.

1, p. 78.

Paul's words, "If we suffer, we shall also reign with him" (2 Tim.

2:12), are a virtual paraphrase of the last beatitude: "Blessed are they

which are persecuted for righteousness' sake: for their's is the kingdom

of heaven" (Matt. 5:10). Paul demonstrates the truth of the promise by

his introductory statement: It "is a faithful saying" (2 Tim. 2:11). But

through all the suffering comes the overriding shout of triumph: "Never-

theless I am not ashamed" (2 Tim. 1:12). Even faced with the death pen-

alty, Paul responds with a triumphant note of hope: "If we be dead with

him, we shall also live with him" (2 Tim. 2:11).

How does Paul separate shame and affliction in his counsel to Timothy? 2

Tim. 1:8.

He does so with the conjunction "but." Others may associate shame

with affliction and bonds, but Timothy is to accept the affliction and deny

the shame. When we feel ashamed we tend to take a compromising

course that leads us to avoid clashes with authority. We are ashamed of

being classified as odd, as simple minded, or as religious cranks, and the

easy way to avoid the shame is by denying our allegiance to Christ and to

Christian principles that are being held up to ridicule.

Paul indicates that we should accept the affliction, the sarcasm, the

ironic jibes and with them the apparent shame, but not be ashamed. This

counsel is illustrated by the experience of the early apostles who, after

being virtually acquitted of wrongdoing by Gamaliel's wise words, never-

theless were unfairly beaten. Their attitude is worthy of emulation by all

Christians who find themselves in difficult situations; they rejoiced "that

they were counted worthy to suffer shame" (Acts 5:41). They suffered

shame but were not ashamed. They bore that reproach and did not devi-

ate from their purpose. Their backs were red with the flogging, but their

faces were not reddened by the shame that they had denied their Lord.

ILLUMINATION:

It could well be that Peter had this experience in mind

when he wrote later "to the strangers scattered throughout Pontus, Gala-

tia, Cappadocia, Asia, and Bithynia" (1 Peter 1:1). He had had more than

one experience inside prison walls, but not having been a murderer or a

thief or an evildoer (1 Peter 4:15), he was able to turn such unpleasant

experiences into the glorification of his Lord. He counseled: "Yet if any

man suffer as a Christian, let him not be ashamed; but let him glorify God

on this behalf" (verse 16). There was to be suffering, but paradoxically,

there was to be no shame on the part of the sufferers as long as they were

suffering for doing right.

THINK IT THROUGH: What is the difference between persecution and

punishment?

DAY III. UNASHAMED OF CHRIST (2 Tim. 1:12).

Writing from a place of shame—his prison—Paul confidently asserts:

"I am not ashamed" (2 Tim. 1:12). Christ had not been ashamed to bear

the cross for Paul, and Paul was not ashamed to bear the cross of Christ.

The apostle's courageous witness came from a clear knowledge of the

Christ he believed in. And nothing about Christ could make Paul

ashamed of Him.

With so many years having passed since the foundation of the Christian

church, and with so many of the great and prosperous nations being

nominally Christian, it creates no difficulty for people in much of the

world today to present themselves as Christians. For the early church,

however, it often was a matter of life or death. The cross did not then

have the aura of blessing and goodness and mercy that it now has. Yet

even today, when in many lands it is respectable to be a nominal Chris-

tian, Paul's words are most appropriate: "Be not thou therefore ashamed

of the testimony of our Lord" (2 Tim. 1:8). "That is, the Christian wit-

ness about Jesus Christ, which to the Gentiles was 'foolishness' and to

the Jews a 'stumbling-block.'

"—S.D.A. Bible Commentary, vol.

7, p.

329.

THINK IT THROUGH: How can we be ashamed when we consider the

majesty, power, and love of Him who is the Creator and Upholder of the

universe? How can a weak mortal be ashamed of his Creator and Re-

deemer?

If we refuse to confess, are afraid to confess, or do not see the neces-

sity of confessing Christ's name here on earth, we deny our relationship

to Him. Then how can we expect to be on His side when He takes His

power and reigns? Paul makes this obvious in his remark: "If we deny

him, he also will deny us" (2 Tim. 2:12). The Lord Himself said: "Who-

soever therefore shall be ashamed of me and of my words in this

adulterous and sinful generation; of him also shall the Son of man be

ashamed, when he cometh in the glory of his Father with the holy angels"

(Mark 8:38).

After Paul accepted the call to service his life was fraught with danger,

discouragement, and apparent defeat. But in whatever position he was to

be found he never was ashamed of being a servant of Christ.

"Wherever Paul was ,—whether before scowling Pharisees, or Roman

authorities, before the furious mob at Lystra, or the convicted sinners in

the Macedonian dungeon; whether reasoning with the panic-stricken sail-

ors on the shipwrecked vessel, or standing alone before Nero to plead for

his life,—he had never been ashamed of the cause he was advocating.

The one great purpose of his Christian life had been to serve Him whose

name had once filled him with contempt; and from this purpose no oppo-

sition or persecution had been able to turn him

aside."—Gospel Workers,

pp. 107, 108.

DAY



What positive attitude is involved in not being ashamed? Gal. 6:14.

Paul said, "I know whom I have believed" (2 Tim.

1:12)—whom,

not

what.

His personal encounter on the road to Damascus remained a vivid

experience for him throughout his life. He was a mighty exponent of the

Word of God; but more, he was a mighty example of the Word of God.

Because he knew the Man of Nazareth, he gloried in his sufferings for this

Man. He was proud to be a partaker of Christ's sufferings and saw them,

not as shame but as glory, for he said: "Our light affliction, which is but

for a moment, worketh for us a far more exceeding and eternal weight of

glory" (2 Cor. 4:17). False pride in his own considerable accomplish-

ments disappeared and he gloried in what his Master had done for him—

he had been "throughly furnished unto all good works" (2 Tim. 3:17).

Paul and Timothy were strong advocates of the philosophy of the cross

of Christ: "No cross, no crown. How can one be strong in the Lord with-

out trials! To have strength we must have exercise. To have strong faith,

we must be placed in circumstances where our faith will be exer-

cised. . . . It is through much tribulation that we are to enter the kingdom

of God. . . . It is our privilege to be strong in the strength of God under all

circumstances and to glory in the cross of

Christ."—Testimonies,

vol. 3,

p. 67.

IV. ASHAMED OF SIN (2 Tim. 2:19-22).

This brings us to the turning point in this week's lesson. Any shame

that we might have because of friends in unfortunate circumstances, be-

cause of persecution or suffering, or of confessing that we are Christians

will disappear and be overcome if we have a sense of shame for sin. Sin

brings fear and trembling, hesitancy and compromise. Victory over sin

brings courage, strength, freedom, joy, and pride in being a Christian.

Paul wisely places Christ and sin at opposite poles, as he does also with

the fruits of righteousness and the lusts of youth (verse 22).

Those who have turned from the inducements of Satan are recognized

by the Lord—He "knoweth them that are his"—and qualify by His grace

for the seal of His approval. Paul might have been drawing an analogy

from the rebellion of Korah and his colleagues, where Moses says that

"the Lord will shew who are his, and who is holy" (Num. 16:5), and

then, placing a wide gulf between God's people and sin, continues:

"Depart . . . from the tents of these wicked men" (verse 26).

WORD STUDY:

"Some suppose . . .

[seal

in 2 Tim. 2:19] to signify a

contract

covenant

by which two parties are bound to fulfil certain con-

ditions and duties, the obligation to which each takes on him by

sealing

the instrument with his seal. Among the Asiatics, these seals have

scarcely ever any image or figure on them, but always some very expres-

sive inscription. . . . The twofold inscription, i.e. one on the seal of each

party, may be here alluded to; that on God's seal is . . .

The Lord

approveth of them that are his.

That on the seal of his followers

is . . .

Let every one who nameth the name of the Lord

(every Christian)

depart from iniquity.

Thus each has his peculiar inscription."—Adam

Clarke,

Clarke's Commentary,

vol. 6, p. 630.

It is true that nominal Christians bring reproach upon Christianity and

that some deny the faith and commit iniquity. But the foundation God lays

is not erected on the shifting sand of unaided human effort, but on the

solid rock of Christ and His work of salvation for us and in us. He has

delivered us from sin and Satan's power. He places an enmity between

the woman and her seed (Gen. 3:15) and the seed of the serpent, Satan.

This enmity leads to hatred of sin even though sometimes we still may fall

into sin. When we do, there is a disgust at our own weakness and a shame

that we have wounded our Lord.

DAY



What sense of shame characterized Adam and Eve in the Garden of Eden

rej

after their fall? Gen. 3:7.

LV.4

"Standing ashamed in each other's presence, they [Adam and Eve]

sought to evade the disgrace of their nakedness. . . . Conscience was at

work. That this feeling of shame had its root not in sensuality but in the

consciousness of guilt before God is evident from the fact that they hid

themselves from Him."—S.D.A.

Bible Commentary, vol.

1, p. 231.

But there is hope in a new beginning, in rising after a fall: "Rejoice not

against me, 0 mine enemy: when I fall, I shall arise; when

sit in dark-

ness, the Lord shall be a light unto me" (Micah 7:8). The prophet gives

the reason for his triumphant attitude: "Who is a God like unto thee, that

pardoneth iniquity, and passeth by the transgression of the remnant of his

heritage? he retaineth not his anger for ever, because he delighteth in

mercy" (verse 18). When mortals gain a true picture of sin in its real

form, they are ashamed of it and plead for God's help to depart from all

iniquity.

REACT: Study the quotation given below; then indicate your reaction in

the spaces that follow:

In Gethsemane when the fate of the world trembled in the balance,

"there was silence in heaven. No harp was touched. Could mortals have

viewed the amazement of the angelic host as in silent grief they watched

the Father separating His beams of light, love, and glory from His be-

loved Son, they would better understand how offensive in His sight is

sin."—The Desire of Ages,

p. 693.

"The infinite value of the sacrifice required for our redemption reveals

the fact that sin is a tremendous

evil."—Testimonies,

vol. 6, p. 66.

"The exceeding sinfulness [of sin] can be estimated only in the light of

the cross

."—Steps to Christ,

p. 31.

We Christians must not only be ashamed of sin but be covered by the

garments of Christ's righteousness, lest we be naked and ashamed (Rev.

16:15).

DAY FURTHER STUDY AND MEDITATION:

Read

The Acts of the Apostles,

pages 537, 538, on the death of Peter.

Meditate on the following:

"Now is the time for God's people to show

themselves true to principle. When the religion of Christ is most held in

contempt, when His law is most despised, then should our zeal be the

warmest and our courage and firmness the most unflinching. To stand in

defense of truth and righteousness when the majority forsake us, to fight

the battles of the Lord when champions are few—this will be our test. At

this time we must gather warmth from the coldness of others, courage

from their cowardice, and loyalty from their

treason."—Testimonies,

vol.

5, p. 136.

Read

Christ's Object Lessons,

"Friends by the Mammon of Unrigh-

teousness," pages 374, 375, noting the many contrasts.

SUMMARY:

Any feelings of inferiority that we may experience as Chris-

tians in a hostile environment can and must be dissolved as we consider

the greater shame in not confessing our Lord. We are called to witness for

Christ whether circumstances are favorable or otherwise.

APPLICATION:

•

I more concerned about what my neighbors think of me than what

they think about Jesus Christ?

•

Am I ashamed of sin to such an extent that I run away from it as did

Joseph? (See Gen. 39:9, 12.)

•

Is there someone in my church who seems embarrased by a feature of

the Adventist message? If so, what can I do to help that person over-

come this sense of shame?

COD g3 RD MR

According to Grace

THIS WEEK'S STUDY: 2 Tim. 1:9-11; 2:1, 2, 13; 4:22.

DAY MEMORY TEXT: "Who hath saved us, and called us with an holy

calling, not according to our works, but according to his own purpose

and grace, which was given us in Christ Jesus before the world be-

gan" (2 Tim. 1:9).

CENTRAL THOUGHT:

According to the purpose of His grace God calls

men and women to follow Him. When they respond He places them at an

advantage through Christ's righteousness, making obedience desirable

and possible. Then He uses them to convey His call to their contemporar-

ies. The call of grace can be accepted or rejected.

OVERVIEW

2 Tim. 1:9-11

2 Tim. 2:13

2 Tim. 2:1

2 Tim. 2:2

The Call of

Grace

The Response to

Grace

Growth in

Grace

Channels of

Grace

INTRODUCTION:

Grace

is a commonly used word and has thus ac-

quired a variety and a richness of meaning. All of its definitions express a

good, desirable, and kindly quality.

"Grace is an attribute of God exercised toward undeserving human be-

ings. We did not seek for it, but it was sent in search of us. God rejoices to

bestow His grace upon us, not because we are worthy, but because we

are so utterly unworthy. Our only claim to His mercy is our great need.

The Lord God through Jesus Christ holds out His hand all the day long in

invitation to the sinful and fallen. He will receive all. He welcomes all. It

is His glory to pardon the chief of sinners."—The

Ministry of Healing,

161.

God's plan of salvation embraces all sinners, but not all respond to His

gracious invitation. While He knows beforehand who will and who will

not accept, He nevertheless allows each individual to make his own deci-

sion. Those who decide to follow His will and, by His power, obey His

commands are given the glorious privilege of being spokesmen for Him.

It is their responsibility to extend God's call to everyone to accept His

saving grace. In this way, whatever their trade or calling or profession,

they become part of the company of the priesthood of all Christian believ-

ers. God is "not willing that any should perish, but that all should come to

repentance" (2 Peter 3:9), and He "will have all men to be saved, and to

come unto the knowledge of the truth" (1 Tim. 2:4).

DAY I. THE CALL OF GRACE (2 Tim. 1:9-11).

1221

The young Timothy must have gained great inspiration from the experi-

ence of his spiritual father, for he shared Paul's manner of life and knew

the story of the remarkable change in his life-style. In spite of Paul's early

training—"of the stock of Israel, of the tribe of Benjamin, an Hebrew of

the Hebrews; as touching the law, a Pharisee; concerning zeal, persecut-

ing the church" (Phil. 3:5, 6)—that which could have been a source of

pride was counted as nothing when he heard the call of Christ (verse 7).

Paul perceived that God was waiting patiently for him first to recognize

and second to follow God's plan for him. After his conversion Paul real-

ized that his life had been planned before he was born (Gal. 1:15, 16). The

separation that he speaks of in Galatians is a setting aside for a special

purpose, namely, "separated unto the gospel of God" (Rom. 1:1). It was

his own decision, strengthened by remarkable incidents in his life, but

still his own. "By the grace of God" he was what he was (1 Cor. 15:10).

Thanks to the saving grace of Jesus Christ the apostle took advantage

of God's predestined plan and, by an effort of his own will combined with

the newly found power of God, changed his whole course of action. He

had heard God's call pricking his conscience as he herded Christian mar-

tyrs to prison or execution, stabbing that same conscience to its depths as

he guarded the clothes of those who stoned the saintly Stephen, and fi-

nally issuing forth in thundering tones as he lay in the dust on the road to

Damascus. Doubtless the disciple Ananias revealed to Paul what God

had told him, namely, that Paul "was a chosen vessel . . . to bear my

name before the Gentiles, and kings, and the children of Israel" (Acts

9:15). In any case, after the recovery of his sight "straightway he

preached Christ in the synagogues" (verse 20). The chosen vessel had

accepted the call. The rest of his life was dedicated to the preaching of the

gospel.

How did Paul express the certainty of his call and his commitment to it?

1 Tim. 2:7.

Paul's call filled his life to the exclusion of all else. It was not dimmed

by time or by persecution. His zeal is a challenge to all Christians,

whether laity or clergy, to show the same dedication.

"Let all connected with our missions, both men and women, be con-

stantly inquiring, 'What am I? and what ought Ito be and to do?' Let all

remember that they cannot give to others what they themselves do not

possess; therefore they should not settle down content with their natural

ways and habits, seeking to make no change for the better. Paul says, 'I

press toward the mark.'

"—Gospel Workers,

pp. 462, 463.

DAY



What kind of call is the call of grace? 2 Tim. 1:9; 1 Peter 2:5.

The apostle Paul reminds his son in the faith that God "called us with

an holy calling" and certified that call by His resurrection (2 Tim. 1:9,

10). This initial call was not necessarily for him to be a preacher, for Paul

was later appointed "a preacher, and an apostle, and a teacher" (verse

11), which was a further step for him. Every Christian has received a call

to the Christian profession, as the writer to the Hebrews expresses it:

"Wherefore, holy brethen, partakers of the heavenly calling, consider

the Apostle and High Priest of our profession, Christ Jesus" (Heb. 3:1).

Our call is to become saints, or holy ones, separated from the world and

its wickedness and practices, but still living in it, "among whom [all na-

tions] are ye also the called of Jesus Christ" (Rom. 1:6).

A calling such as this requires more than an intellectual response. It

means that those who accept the call are the representatives of the Maj-

esty of the heavens, and the standard of conduct set for them is that of the

Master Himself.

What work that was also involved in the priesthood did Paul take seri-

ously? 2 Chron. 15:3; Deut. 33:10.

Paul recognized the teaching function of his ministry and carried it out

to the end of his life. After his first trial before Nero he was able to say

that, although he had no human friends to stand by him, yet "the Lord

stood with me, and strengthened me; that by me the preaching might be

fully known, and that all the Gentiles might hear" (2 Tim. 4:17). His very

presence and witness while still in Rome as a prisoner had its successes,

for in sending greetings from Rome to the Philippians he says: "All the

saints salute you, chiefly they that are of Caesar's household" (Phil.

4:22). Here was a man whom nothing could intimidate, who preached and

taught in season, out of season, at times favorable or unfavorable (2 Tim.

4:2). He was aware of his gift or talent and never ceased to exercise it.

Rather than looking at the external, forbidding circumstances, he concen-

trated the eye of faith on the culmination of the message which he taught.

His burden was for the calling of more souls to tread the narrow way.

Before Nero and the Roman judges he seized the opportunity to teach the

gospel to those who would never hear it in any other context.

ILLUMINATION:

"Once more Paul has an opportunity to uplift before a

wondering multitude the banner of the cross. As he gazes upon the throng

before him—Jews, Greeks, Romans, with strangers from many lands—

his soul is stirred with an intense desire for their salvation. He loses sight

of the occasion, of the perils surrounding him, of the terrible fate that

seems so near. He sees only Jesus, the Intercessor, pleading before God

in behalf of sinful men. With more than human eloquence and power,

Paul presents the truths of the gospel. . . .

". . . Faithful among the faithless, loyal among the disloyal, he stands

as God's representative, and his voice is as a voice from heaven. . . . His

words are as a shout of victory above the roar of battle. He declares the

cause to which he has devoted his life, to be the only cause that can never

fail. Though he may perish, the gospel will not perish. God lives, and His

truth will triumph. . . .

DAY III. GROWTH IN GRACE (2 Tim. 2:1).



The apostle Peter ends his letter with the counsel to "grow in grace"

(2 Peter 3:18), a sentiment which is hinted at in all of Paul's epistles by his

consistent reference to grace. He expects the believers to be surrounded

by the atmosphere of grace and to inhale it constantly and thereby grow.

" . . Light shone in the minds of many who afterward gladly followed

its rays. The truths spoken on that day were destined to shake na-

tions."—The Acts of the Apostles,

pp. 494-496.

This example was the basis of his instruction to Timothy: "The things

that thou hast heard of me . . . commit to faithful men, who shall be able

to teach others also" (2 Tim. 2:2). "Preach the word" (2 Tim. 4:2). Here

is the most powerful chain reaction of a true teacher and preacher. He

multiplies himself through his disciples, and through their disciples the

message reaches the extremities of the inhabited earth.

DAY II. THE RESPONSE TO GRACE (2 Tim. 2:13).

Why does refusal of God's grace not change His offer? 2 Tim. 2:13.

We humans by our very nature exercise free will. This was a precious

gift of God and marked human beings as a completely different kind of

living creature from the rest of God's animal creation, over which they

were to exercise dominion. But free will can lead us to disregard God's

will, as our first parents did in Eden. Even after God revealed His won-

derful plan to give fallen humans a fresh start and the opportunity,

through Christ, to gain the victory over Satan, people still can decide not

to accept God's offer.

But God does not withdraw His offer. His promise of eternal life still is

available to all who accept His grace, no matter how vile they have been

or how much they have contended against Him.

Often children ask questions with the intention of trapping adults, one

of the most popular being "Can God do everything?" When they receive

the expected answer, Yes, they point out gleefully that the real answer is

No. God cannot do everything. For instance, He cannot lie (Heb. 6:18).

Although God "is longsuffering to usward, not willing that any should

perish, but that all should come to repentance" (2 Peter 3:9), He cannot

give eternal life to those who refuse to accept it. Those who spurn God's

gracious gift and "turn away from him that speaketh from heaven" (Heb.

12:25) will be the victims of God's "strange work, and . . . his act, his

strange act" of destruction (Isa. 28:21).

What is said about the punishment of those who have "done despite unto

the Spirit of grace?" (Heb. 10:29).

ILLUMINATION: "In the matchless gift of His Son, God has encircled

the whole world with an atmosphere of grace as real as the air which

circulates around the globe. All who choose to breathe this life-giving

atmosphere will live and grow up to the stature of men and women in

Christ

Jesus."—Steps to Christ,

p. 68.

Without exception Paul expresses in all of his epistles the wish that the

grace of God be with his readers. He presents this thought in different

words, sometimes briefly, sometimes in a more extended fashion. It is his

way of saying "God be with you." In its extended form it is the well-

known grace employed as a benediction (2 Cor. 13:14). To the Roman

church he repeats the blessing (Rom. 16:20, 24); and to the Colossians

and in both epistles to Timothy the shortest benediction is found: "Grace

be with you" (1 Tim. 6:21; 2 Tim. 4:22, NKJV).

What better termination could there be to an epistle which begins with

"Grace, mercy, and peace, from God the Father and Christ Jesus our

Lord" (2 Tim. 1:2)? Paul not only ends his epistles with benedictions of

grace, but he also opens them with the same greeting, allying grace with

peace always, and sometimes with mercy. And in between the opening

and closing statements are messages full of grace and its marvelous riches

and power in transforming lives.

As it happened, his final benediction—"Grace be with you. Amen. "—

was his final good-bye to Timothy, to his other fellow workers, and to the

world. But it was good-bye until he would meet them again in glory at the

coming of his Lord.

How much grace is available to all? James 4:5-8.

The grace of God is available to all, but it is "given" to those who are

friends of God, although this is not a once-for-all gift. Resisting the devil

and submitting to God (verse 7) is a work that requires grace added to

grace. This suggests that there is an illimitable supply from which we can

obtain sufficient for our needs. The apostle Paul himself was afflicted by

"a thorn in the flesh, the messenger of Satan to buffet" him (2 Cor. 12:7).

Three times he asked the Lord to remove it, but he received this answer:

"My grace is sufficient for thee" (verse 9). The obstacle, therefore, was

not of such besetting power that the grace of God could not overcome it

in his life. From this intimate experience he counseled Timothy to "be

strong in the grace that is in Christ Jesus" (2 Tim. 2:1). To be strong in

certain characteristics is to possess them in large measure, to be expert in

a certain talent, to excel at certain abilities. To "be strong in the grace"

means to be capable of using grace in a large way, to fight successfully the

battles of the Lord, and to defeat Satan by the unending supplies of grace

from the Lord Jesus Christ.

Paul was "strong in the grace." His faith "made strong by effort and

pure by sacrifice, upheld and strengthened

him."—Gospel Workers,

108. He therefore advised his spiritual son to breathe in the atmosphere of

grace and to grow strong by exercising faith in God's grace and mercy.

"The true minister of God will not shun hardship or responsibility.

From the Source that never fails those who sincerely seek for divine

power, he draws strength that enables him to meet and overcome tempta-

tion, and to perform the duties that God places upon him. The nature of

the grace that he receives, enlarges his capacity to know God and His

Son. His soul goes out in longing desire to do acceptable service for the

Master. And as he advances in the Christian pathway, he becomes

`strong in the grace that is in Christ Jesus.' This grace enables him to be a

faithful witness.

"—Gospel Workers,

p. 108.

From His inexhaustible storehouse God measures out grace according

to the need of the one who asks. "Unto every one of us is given grace

according to the measure of the gift of Christ" (Eph. 4:7).

DAY IV. CHANNELS OF GRACE (2 Tim. 2:2).

Fel

All of us are workers together with God and have an obligation to

choose our lifework in references to its effect on our witness for Christ. It

seems that Timothy had a gift for making difficult things simple, for

teaching and clarifying ideas hard to understand. He was instructed to

pass on his learning from his spiritual father "to faithful men, who shall

be able to teach others also" (2 Tim. 2:2).

Samuel of old and Elijah taught young men, and Paul adopted the same

plan for the perpetuation of the truth. "It is not possible to advise in ev-

ery particular the part that the youth should act; but they should be faith-

fully instructed by the older workers, and taught to look ever to Him who

is the author and finisher of our

faith."—Gospel Workers,

p.. 102.

We have an obligation to discover what our special talent is and how it

can be used to speed on the Christian message. There are things that are

of interest to us that bore other people. We enjoy doing what comes

easily to us, but may be difficult for others. Little indications such as this

show us wherein our natural bent lies. It is up to us to multiply this gift.

"Christ discerned the possibilities in every human being. He was not

turned aside by an unpromising exterior or by unfavorable surround-

ings. . . .

" . . Many apparently unpromising youth are richly endowed with tal-

ents that are put to no use. Their faculties lie hidden because of a lack of

discernment on the part of their educators. In many a boy or girl out-

wardly as unattractive as a rough-hewn stone, may be found precious

material that will stand the test of heat and storm and pressure."—Edu-

cation,

p. 232.

All of us have a duty to develop talents that may be hidden below the

surface or are late in making an appearance. But how can we discover

such talents? Three clues are given to guide us. "We need to follow more

closely God's plan of life. To do our best in the work that lies nearest, to

commit our ways to God, and to watch for the indications of His provi-

dence—these are rules that ensure safe guidance in the choice of an occu-

pation.

"—Education,

p. 267.

The order of the three rules outlined in the last sentence above is most

important. Watching for some unusual event comes last. Asking God for

counsel does not come first either; but rather, the often uninspiring,

undramatic performance of the job we already have been assigned.

What principle that our Lord enunciated guarantees success? Luke

16:10-12.

The message is plain and clear—work hard at no matter what menial,

boring task you have been given to do. Put your very best effort into it.

Then keep a prayer in your heart that God may guide you to greater re-

sponsibilities. Decide that whatever you do, it will be for God's honor

and glory, not your own. That is how you commit your way to God. God

Himself will then give you wisdom to know what are the indications of

His providence in order for you to comply with the third rule given

above.

Too often parents' ambitions guide their children into occupations for

which they are not fitted. Doing so ignores spiritual, mental, or psycho-

logical considerations. "The specific place appointed us in life is deter-

mined by our capabilities. Not all reach the same development or do with

equal efficiency the same work. God does not expect the hyssop to attain

the proportions of the cedar, or the olive the height of the stately palm.

But each should aim just as high as the union of human with divine power

makes it possible for him to

reach."—Education,

p. 267.

"The natural aptitudes indicate the direction of the life-work, and,

when legitimate, should be carefully cultivated.

"—Education,

p. 233.

DAY FURTHER STUDY AND MEDITATION:

Read

Steps to Christ,

"Grow-

ing Up Into Christ," pages 67-75, and

commit to memory

the sentences

that follow:

"In the matchless gift of His Son, God has encircled the whole world

with an atmosphere of grace as real as the air which circulates around the

globe."—Page 68.

"Consecrate yourself to God in the morning; make this your very first

work."—Page 70.

"When Christ took human nature upon Him, He bound humanity to

Himself by a tie of love that can never be broken by any power save the

choice of man himself."—Page 72.

SUMMARY:

God's grace is not limited to time or place or person. It is

His method of saving sinners, but they must accept His grace, grow in

grace, and be strong in grace.

APPLICATION:

•

I breathing in the atmosphere of grace as naturally and as subcon-

sciously as I breathe the air into my lungs?

•

Am I as sure that grace will make me strong to overcome sin as I am

that grace has forgiven my sins?

•

Do I thank God daily for His abundant supply of grace?

•

Have I developed a gracious attitude to those around me?

•

How can I carry out the duties of a faithful Christian?

11220 DWI

Solider, Athlete, Farmer

THIS WEEK'S STUDY: 2 Tim. 2:1-13.

DAY MEMORY TEXT: "Fight the good fight of faith, lay hold on eternal

life, whereunto thou art also called, and hast professed a good profes-



sion before many witnesses" (1 Tim. 6:12).

CENTRAL THOUGHT:

The Christian

is a soldier, for he is fighting

against Satan. He needs supernatural weapons in this spiritual warfare.

He also is an athlete, for he strives for the mastery and must abide by the

rules of the contest. As the farmer is sustained by the food he produces

for others, the Christian must be sustained by the grace that he ministers

to others.

OVERVIEW: Characteristics of a Good—

Soldier (2 Tim. 2:3, 4)

Athlete (2 Tim. 2:5)

Farmer (2 Tim. 2:6)

Obedience

Determination

Dedication

Abides by the

rules of the

contest

Sustained by

that produced

Shares with

others

INTRODUCTION:

Living as he did in the midst of a Roman civilization

that had conquered the world by its military might, and that maintained

peace by the presence of its soldiers in every outpost, Paul uses the simile

of warfare to describe the Christian life. It involves a struggle against evil,

a fight to the death against the prince of this world who has wrested do-

minion from the Creator's representative. It is truly a battle for life, a

good fight, for on it depends eternal life. Furthermore, it is a fight of faith,

and its weapons are the Christian armor detailed for us in Ephesians 6:13-

17.

The girdle, the breastplate, the footwear, the shield, the helmet, and

the sword all have symbolic meaning. The Christian soldier, then, is

fighting an invisible foe, a wily foe, a supernatural foe, an internal as well

as an external foe, one, in fact, who has taken the whole world captive at

his will.

How important it is that we have supernatural forces on our side in this

conflict! This is our only hope of success. "When the soul surrenders

itself to Christ, a new power takes possession of the new heart. A change

is wrought which man can never accomplish for himself. It is a supernatu-

ral work, bringing a supernatural element into human nature. The soul

that is yielded to Christ becomes His own fortress, which He holds in a

revolted world, and He intends that no authority shall be known in it but

His own. A soul thus kept in possession by the heavenly agencies is im-

pregnable to the assaults of Satan."—The

Desire of Ages,

p. 324.

The good fight is not ended until life itself shall end, for two supernatu-

ral powers are continually contending for control. Our armor must be

kept free from rust by constant use, for defense and for offense, and we

shall discover for ourselves that in this constant battle "this is the victory

that overcometh the world, even our faith"

John 5:4).

DAY I. CHARACTERISTICS OF A GOOD SOLDIER (2 Tim. 2:3, 4).

Obedience.

Not all soldiers are good soldiers. Some have been

known to be traitors; others have been accused of dereliction of duty, but

the majority are aware of their responsibilities when they become part of

an army. One extremely important criterion for a soldier is obedience to a

superior officer. An army is built upon an authoritarian, not a democratic

structure. The chain of command extends from the generals down

through the noncommissioned officers, to the humblest private in the

ranks. Instant obedience is an absolute prerequisite for each soldier.

Without unquestioning obedience the army structure would fall apart.

As Christian soldiers we must recognize the vital importance of our

obedience to the Captain of our salvation. He knows the enemy traps, He

knows all the devices of our foe, and while we may not discern clearly the

reason for this or that command, a good Christian soldier will obey

unhesitatingly.

Determination.

What quality, automatically associated with soldiers, particularly char-

acterizes God's people today? 2 Tim. 2:10; 3:11; Rev. 14:12.

"To soldier on" suggests the idea of pushing doggedly forward, not

merely to persevere, but to continue in this perseverance in spite of no

evident progress. "Doggedly" gives the idea of persistence, tenacity,

never yielding or giving up, whatever the difficulty. Therefore, hardness

in a soldier's life is not a reason for departing from the profession, for

hardness is part of the profession; it comes and is to be endured. How

necessary this quality is for a Christian!

What warning did Paul give Timothy of troubles to come? 2 Tim. 1:8;

4:5-8.

Note the triumphant ring as the apostle looks back on some of his own

hardships. He endured, and when the time was appropriate the Lord was

ready to deliver him. But we must not always expect the Lord to deliver

from

every trouble, although we can always be sure that He will de-

liver us

trouble.

Afflictions come in many forms, not always in outward physical suffer-

ing or deprivation of liberty. There also is the sense of loneliness which

the apostle experienced at his first trial (2 Tim. 4:16). No man stood with

him, so to outward appearance he was alone. It was his inner confidence

that enabled him to add that the Lord was with him and as a consequence

he "was delivered out of the mouth of the lion" (verse 17). But even

when he would finish his course and lay down his life as a martyr, Paul

would be delivered. He was assured that there was set aside for him "a

crown of righteousness"—a crown of victory in Christ.

Dedication.

What

other characteristic is required of a soldier? 2 Tim. 2:4.

Laying hold on eternal life is not a task which can be tackled

halfheartedly. It demands concentrated effort with the eye fixed on one

goal.

ILLUSTRATION:

After the imprisonment of John the Baptist, the first

disciples had returned for a short time to their fishing. "But now Jesus

called them to forsake their former life, and unite their interests with

His."—The Desire of Ages,

p. 249. When Jesus called the fishermen,

Peter and Andrew, to follow Him, "they straightway left their nets, and

followed him" (Matt. 4:20). The next two, James and John, were in a ship

with their father, Zebedee, mending their nets, "and he called them. And

they immediately left the ship and their father, and followed him" (verses

21, 22). From that day these four disciples did not return to their fishing

until the day of discouragement after the resurrection when Jesus had not

yet restored the kingdom to Israel. "Simon Peter saith unto them, I go a

fishing" (John 21:3). These expert fishermen, admittedly without prac-

tice for some years, toiled all night and caught nothing (verse 5). But

Jesus performed a miracle for them, producing 153 great fishes (verse 11),

and then repeated His call, "Follow me" (verse 19), addressing it specifi-

cally to Peter, as if to say: Forsake your worldly interests and indepen-

dence and devote your whole time to the preaching of the gospel. Do not

entangle yourself with the affairs of this life. I, the Lord, will provide

your necessities. Have an eye single to My honor and glory.

The soldier's duty is to fight and defend, and to concentrate wholly on

the orders of his commanding officer. So unreserved consecration is re-

quired of the Christian, and the wealth of this world is not to tempt him to

gain riches. God has promised to care for his physical needs; his duty is to

"seek . . . first the kingdom of God, and his righteousness" (Matt. 6:33).

Anything that diverts his attention from the kingdom of God is a success

for Satan.

How closely did Paul follow the counsel he gave to Timothy in First Timo-

thy 6:12? (See 2 Tim. 4:7.)

In the good fight of faith Paul was honest, upright, dedicated, deter-

mined, and obedient. He knew how to endure afflictions and "was not

disobedient unto the heavenly vision" (Acts 26:19). He endeavored "to

DAY

have always a conscience void of offence toward God, and toward men"

(Acts 24:16). After his conversion his "life was inspired by the one princi-

ple of self-sacrifice, the ministry of love.

"—Education,

p. 65. He refused

to exploit others; and, when necessity demanded, he supported himself,

although he rightly could have asked for the provision of board and lodg-

ing for his services as a gospel minister (1 Cor. 9:14, 15).

"The Christian life is a battle and a march. In this warfare there is no

release; the effort must be continuous and persevering. It is by unceasing

endeavor that we maintain the victory over the temptations of Satan.

Christian integrity must be sought with resistless energy, and maintained

with a resolute fixedness of purpose."—The

Ministry of Healing,

p. 453.

DAY II. OBJECTIVES OF A GOOD SOLDIER (2 Tim. 4:8).

Seeing that Paul uses the expression "the whole armour of God" and

then proceeds to enumerate different weapons, we assume that these

constitute all that are necessary. They are, of course, spiritual in nature.

SEARCH AND LEARN:

One way of ascertaining a soldier's objectives is

by examining his weapons and armor to see what he is prepared to do.

Study Ephesians 6:13-17, then complete the following:

Loins girt about with



Breastplate of



Feet shod with the



Shield of



Helmet of



Sword of the



The breastplate, girdle, helmet, shield, shoes, and sword have spiritual

counterparts in the Christian soldier who practices truth, lives righ-

teously, and, using the Bible, preaches the gospel of salvation through

Jesus Christ his Lord.

The ultimate goal to be achieved by the use of the spiritual armor of

God is the defeat of the evil one who would attempt to deprive us of

God's eternal reward. Paul likens this to the "pulling down of strong

holds . . . and every high thing that exalteth itself against the knowledge

of God" but then goes on to make this personal application: "bringing

into captivity every thought to the obedience of Christ" (2 Cor. 10:4, 5).

Here indeed is the battle against self to decide which master is to have

control, Christ or Satan; and this requires tremendous effort of the will.

The final result is complete obedience to Christ, every thought being in

subjection to His will. This warfare brings results in unexpected places,

as was evident in Paul's influence in the Roman court. Here were the vile,

debased Nero and his self-seeking, flattering courtiers made in the same

mold, corrupt and evil. Yet even among these were to be found those who

were rescued out of the hands of the evil one. "From the vile attendants

of a viler king were gained converts who became sons of God. These

were not Christians secretely, but openly. They were not ashamed of

their faith."—The

Acts of the Apostles,

p. 463.

What shows that the Christian warfare is not one-sided? 2 Tim. 3:12.

The devil knows how to counterattack, and he has weapons of his own

that are used against body and spirit. Can we expect any other treatment

than this? Living in the world that the devil claims for his own, we are

planning to escape from his kingdom by refusing to serve him in this life

and by being rehabilitated in the eternal kingdom of Christ Jesus our

Lord.

"Why is it, then, that persecution seems in a great degree to slumber?

The only reason is that the church has conformed to the world's standard

and therefore awakens no opposition. . . . Let there be a revival of the

faith and power of the early church, and the spirit of persecution will be

revived, and the fires of persecution will be rekindled."—The

Great Con-

troversy,

p. 48.

Paul's attitude to apparent defeat was to look beyond the present and

rest his faith in God. He writes of his disappointments to the Corinthians:

"We are troubled on every side, yet not distressed; we are perplexed, but

not in despair; persecuted, but not forsaken; cast down, but not de-

stroyed" (2 Cor. 4:8, 9). What a thrilling repetition of "but nots" in this_

astounding series of contrasts! First the bad news, but then the victory;

first the outward circumstances, but then the inward mastery of the cir-

cumstances. The apostle did not deny the reality nor the harshness of

persecution; but he did look beyond the present and realized that his

strength and stay was the Lord Jesus Christ, the Creator of all things and

all people in whose hands were the affairs of all, including his persecu-

tors.

"Clad in the whole armor of God, this hero of the cross pressed for-

ward in the conflict. His voice of cheer proclaimed him triumphant in the

combat. Fixing his gaze on the reward of the faithful, he exclaimed in

tones of victory, 'Our light affliction . . . worketh for us a far more ex-

ceeding and eternal weight of glory.'

"—The Acts of the Apostles,

p. 332.

He knew that a crown of victory awaited him—a crown of righteous-

ness, symbolizing the battle that the saints win through Christ in their

conflict on earth. Sin, or unrighteousness, has been conquered; and those

who, like Paul, have been granted the crown also will inherit the promises

made to the overcomers in the Christian church. (See Rev. 2:7, 11, 17, 26-

28; 3:5, 12, 21.)

ILLUMINATION:

Herein lies a paradox. Our earthly Christian experi-

ence may appear to us to be a succession of high points followed by

depths of despair, of occasional victories and then discouraging defeats.

Our subjective view is not necessarily the true picture of our pilgrimage;

for Christ "knew that truth, armed with the omnipotence of the Holy

Spirit, would conquer in the contest with evil; and that the bloodstained

banner would wave triumphantly over His followers. He knew that the

life of His trusting disciples would be like His, a series of uninterrupted

victories, not seen to be such here, but recognized as such in the great

hereafter."—The

Desire of Ages,

p. 679.

DAY III. CHARACTERISTICS OF A GOOD ATHLETE (2 Tim. 2:5).

What are the special characteristics of successful athletes? 2 Tim. 2:5.

Paul carries through the concept of fortitude begun in his soldier illus-

tration. The successful athlete must win according to the rules; he must

compete honestly and be recognized as having done so by his competi-

tors. There are rules for every game and competition. Runners in a race

must not steal an advantage by a false start. They must not shorten the

distance to be run by deviating from the track. They must not deliberately

hinder an opponent and prevent by unfair means his overtaking them.

Any contestant winning a race by dishonest methods is rightly disquali-

fied from receiving the crown. No matter that he was first to cross the

finish line; he has broken the rules and therefore is unfit to receive the

prize. If this is accepted in earthly, mundane affairs, how much more it is

true in spiritual matters.

Long before he wins his victories a successful athlete not only deter-

mines that he will abide by the rules during the contest, but that he will

rigorously train by the rules that lead to success. Great accomplishments

do not come by chance; discipline and personal sacrifice are the predomi-

nating aspects of his life.

"The object of discipline is the training of the child for self-

government. He should be taught self-reliance and self-control. There-

fore as soon as he is capable of understanding, his reason should be en-

listed on the side of obedience. . . . Help him to see that all things are

under law, and that disobedience leads, in the end, to disaster and suffer-

ing."—Education,

p. 287.

What additional lesson concerning Christian faith does Paul draw from

the illustration of the athlete? 1 Cor. 9:24-27.

DAY IV. CHARACTERISTICS OF A GOOD FARMER (2 Tim. 2:6-13).

re;

What is the special characteristic of the successful farmer? 2 Tim. 2:6.

Again, the concepts of fortitude, discipline, and patience are carried

through; this time from both the soldier and athlete. Who questions the

hard work of the farmer on whom all the world depends for food, and thus

life itself?

Paul's spiritual lesson is this: We cannot expect to be partakers of fruit

if we do not work for it. Striving, working, and enduring hardness must

be expected if we are to receive the reward. Also, it is evident that if the

farmer did not share in his produce, he would die and the world would not

benefit from his labors. Those who toil to bring salvation to others should

be partaking of that salvation themselves. If Christians are not partaking

of this spiritual harvest in their own lives, their influence will become

barren.

"It is our own character and experience that determine our influence

upon others. In order to convince others of the power of Christ's grace,

we must know its power in our own hearts and lives. The gospel we

present for the saving of souls must be the gospel by which our own souls

are saved."—The

Ministry of Healing,

p. 469.

V. PAUL'S APPLICATION (2 Tim. 2:7-13).

Paul has been teaching in metaphors, but in verses 7 through 13 he

brings the lessons he has been illustrating to bear fully on Timothy. In

Christ is found the essence of the Christian gospel. "The Christian

church is not edified by irrelevant and fanciful interpretations of Scrip-

ture. The words of Jesus constitute a model for preachers as to how

weary, sin-laden men and women may find peace and victory. The per-

son of Jesus becomes the model of Christian character for all men. Chris-

tianity is a living, virile message."—S.D.A.

Bible Commentary, vol.

7, p.

335.

The Christian worker must be willing to endure all things for the joy of

seeing those for whom he or she is laboring saved in the kingdom of God.

DAY FURTHER STUDY AND MEDITATION:

Read

Testimonies,

volume 3,

El pages 33 to 35, on the Christian warfare.

Read

The Acts of the Apostles,

pages 560 to 567, noting the constant

conflict and the reference to obedience, love, and prayer.

Meditate on the following:

"In every emergency we are to feel that the battle is His. His resources

are limitless, and apparent impossibilities will make the victory all the

greater.

"—Prophets and Kings,

p. 202.

SUMMARY:

Christian soldiers are the objects of Satan's attacks on their

loyalty, their commitment, and their endurance. Christ has furnished the

weapons of faith, of truth, and of prayer that will ensure victory through

Him. As an athlete must follow the rules if he is to be awarded the prize of

victory, the Christian will follow the rules that lead to eternal victory.

Those who bring salvation to others will be partakers of that salvation

just as the farmer is sustained by the produce that he sells to others.

APPLICATION:

•

Am I content with past victories and deceived into thinking that the

battle is over?

•

What weapons in my spiritual armor need more use?

•

Do hardship, sorrow, or disapointment cause me to regret my decision

to follow Christ as His soldier? Do I discern that this feeling of regret is

one of "the fiery darts of the wicked" one?

•

Do I partake fully of the gospel in order to share it effectively with

others?

u.1

TM)

The Wo

of God

I (I

THIS WEEK'S STUDY: 2 Tim. 1:13; 2:9, 15; 3:15, 16; 4:2.

IF]

DAY MEMORY TEXT: "All scripture is given by inspiration of God, and

profitable for doctrine, for reproof, for correction, for instruction



in righteousness" (2 Tim. 3:16).

CENTRAL THOUGHT:

The Scriptures are God's written word given to

us to enable us to learn of His wonderful salvation through Christ.

OVERVIEW

The Bible is

inspired



2 Tim. 3:16

true



2 Tim. 1:13; 2:15

saving



2 Tim. 3:15

profitable



2 Tim. 3:16

not bound



2 Tim. 2:9

Preach it!

2 Tim. 4:2

INTRODUCTION:

The stories, tradition, and history of a nation's ances-

tors are part of its cultural heritage. But these traditions become garbled

or distorted if transmitted by word of mouth only. It is important that

facts that need to be passed on to future generations be recorded in per-

manent form so that truth, not myths or fables, constitute our heritage.

For the Christian the Bible is the important written record of the begin-

nings of Christianity and, prior to that, the dealings of an Infinite God

with His creatures here on earth.

Without the Bible record we would be groping in the dark for truth, but

God's "word is a lamp unto my feet, and a light unto my path" (Ps.

119:105). This week we shall study various aspects of the Word of God as

they affect our relationship with God and our daily lives, leading to the

conclusion that we must be living examples of what the Bible teaches; as

Paul says, epistles "known and read of all men" (2 Cor. 3:2).

DAY I. INSPIRED SCRIPTURE (2 Tim. 3:16).

Although the King James translators supplied the word

is,

their transla-

tion is justifiable. "C. F. D. Moule contends that this phrase 'is most

unlikely to mean "every inspired scripture," and much more probably

means "the whole of scripture [is] inspired" '

(An Idiom Book of New

Testament Greek,

95)."—S.D.A. Bible Commentary, vol.

7, p. 345.

Paul's comments about the Holy Scriptures are clear and positive. He

says that they are "God-breathed." Their remarkable power to change

hearts and lives could come from no other source but a divine one.

When Paul referred to "all scripture," what part of the Bible did he have

in mind?

In the context Paul is speaking of the "holy scriptures" (verse 15),

which expression primarily meant at that time the writtings of the Old

Testament. The two disciples returning to Emmaus exclaimed: "Did not

our heart burn within us, while he talked with us by the way, and while he

opened to us the scriptures?" (Luke 24:32). The earlier part of the story

tells us that Jesus, their unrecognized companion, explained the proph-

ecies of the Old Testament. "Beginning at Moses and all the prophets, he

expounded unto them in all the scriptures the things concerning himself"

(verse 27).

However, inspiration did not cease with the Old Testament, for the

apostle Peter classifies the epistles of Paul as part of the Scriptures too

(2 Peter 3:15, 16). Peter also explains how prophecy came: "Not . . . by

the will of man" (2 Peter 1:21). That is to say, no particular person de-

cided of his own accord to write a book or a letter that should be included

in the canon of Scripture, "but holy men of God spake as they were

moved by the Holy Ghost."

SEARCH AND LEARN: Realizing that God had spoken through them,

many of these writers testified to their inspiration, as is indicated in pas-

sages such as those that follow. After each text insert the phrase that shows

their. inspiration:

Isa. 6:8



Jer. 2:1



Eze. 14.2



God impelled them to utter their messages, but He rarely put words in

their mouths. Often He gave them visions that they described in their

own words.The prophet was an active partner in inspiration and ex-

pressed the message that he had received from the Lord in the best way

he could, using his own words.

ILLUMINATION:

"The union of the divine and the human, manifest in

Christ, exists also in the Bible. The truths revealed are all 'given by inspi-

ration of God;' yet they are expressed in the words of men and are

adapted to human needs.

"—Testimonies, vol.

5, p. 747.

"The Bible is written by inspired men, but it is not God's mode of

thought and expression. It is that of humanity. . . . The writers of the

Bible were God's penmen, not His pen. . . .

"It is not the words of the Bible that are inspired, but the men that were

inspired. Inspiration acts not on the man's words or his expressions but

on the man himself, who, under the influence of the Holy Ghost, is im-

bued with thoughts. But the words receive the impress of the individual

mind. The divine mind is diffused. The divine mind and will is combined

with the human mind and will; thus the utterances of the man are the

Les

I alp Mbral CP115

word of

God."—Selected Messages,

bk. 1, p. 21.

This fact is evident in the different styles used by the Bible writers who

tell the same story. For example, it is noticeable in the miracles and par-

ables recorded in the synoptic (first three) Gospels and in the different

styles found in the epistles of Paul and of Peter. Messages that God

wishes to convey to us emanate from human writers but are inspired by

God. How important it is, then, to spend time on the content of the mes-

sages, and not to quibble about how and why they came to us in the form

in which we now have them.

II. SOUND WORDS OF TRUTH (2 Tim. 1:13; 2:15).

Language is a boon, and the words that human beings use can be a

mighty blessing. By the power of their rhetoric great orators can capti-

vate an audience; just as literary geniuses and poets can employ words of

their mother tongue to stir great emotions of love, pity, or patriotism.

What does Paul mean by the expression

sound words

used in 2 Timothy

1:13?

In his many sermons and discourses the apostle Paul set an excellent

example of the use of sound words. The word

sound

is translated from

the Greek word which has been adopted into English as "hygiene." It

implies health and life as opposed to disease and death; implies purity of

expressions; and implies words that heal and bind up the brokenhearted,

bring solace to the sad, and give hope to the depressed and the dying.

To what did Jesus liken the words of life, and what deep spiritual lesson

did He teach by doing so? John 6:51-58.

After the miraculous feeding of the five thousand Jesus took the oppor-

tunity to demonstrate that physical food was not the most important thing

in life. Certainly the bread from heaven which fed the Israelites in the

wilderness was just as miraculous as was the multiplication of the five

loaves; neither could compare with the words Christ spoke. He was "the

living bread which came down from heaven: if any man eat of this bread,

he shall live forever" (John 6:51). In answer to His disciples' murmurings

the Lord explained that they were not to eat His literal flesh but that "the

words that I speak unto you, they are spirit, and they are life" (John

6:63).

Fortunately, this statement penetrated the minds of at least some of the

disciples. At a time when Jesus was aware that many of His followers

were leaving Him, Peter, speaking words of profound truth, said: "Lord,

to whom shall we go? thou hast the words of eternal life" (verse 68).

The story of salvation comes through life-giving words; through

"sound speech, that cannot be condemned" (Titus 2:8).

DAY

What does it mean to "rightly" divide the "word of truth" as we are

admonished to do in 2 Timothy 2:15?

Although the Bible is the Word of truth it can be misused for base mo-

tives—one outstanding example being the devil's use of the words of

Scripture to tempt our Lord: "If thou be the Son of God, cast thyself

down: for it is written, He shall give his angels charge concerning thee:

and in their hands they shall bear thee up" (Matt. 4:6).

Luke adds a little more to the quotation: "He shall give his angels

charge over thee, to keep thee" (Luke 4:10). Comparison with the Old

Testament passage cited (Ps. 91:11) shows that Satan omitted the impor-

tant expression "In all thy ways," that is, "in all the ways of God's

choosing. Jesus refused to go outside the path of obedience."—The

De-

sire of Ages,

p. 125. Satan deliberately manipulated the words of Scrip-

ture to make it appear to mean something other than its evident meaning.

He was "handling the word of God deceitfully" (2 Cor. 4:2).

The exact opposite of this method is to "rightly divide the word of

truth." In other words, to interpret the Scriptures properly in context.

Exposition of the Word in the right way will create a thirst for more of

God's Word.

"Of some truths the people already have a knowledge. There are some

in which they are interested, of which they are ready to learn more. Show

them the significance of these truths and their relation to others which

they do not understand. Thus you will arouse a desire for greater light.

This is 'rightly dividing the word of truth.' 2 Tim.

2:15."—Testimonies,

vol. 6, p. 55.

ILLUMINATION:

"Rightly dividing the word of truth" follows the

charge to "study to show thyself approved." Adam Clarke says: "There-

fore, by

rightly dividing the word of truth,

we are to understand his con-

tinuing in the true doctrine, and teaching

that

to every person; and, ac-

cording to our Lord's simile,

giving each his portion of meat in due

season—milk to babes, strong meat to the full grown, comfort to the dis-

consolate, reproof to the irregular and careless;

in a word, finding out the

necessities of his hearers, and preaching so as to meet those necessi-

ties."—Clarke's

Commentary,

vol. 6, p. 630.

DAY III. THE SAVING WORD (2 Tim. 3:15).

The Bible is more than a book of religious history, more even than a

book which tells us about God. It reveals what His plan is for sinful hu-

man beings and how they may escape the pit into which they have fallen.

It tells of a bridge that has been erected between heaven and earth, and

those who are wise not only will learn these facts but also will take advan-

tage of their implications. The Word of God translated into the life be-

comes a saving word. Certainly God's "pleasant words are as an honey-

comb, sweet to the soul, and health to the bones" (Prov. 16:24).

THINK IT THROUGH:

"Take time to read the Bible—the Book of

books. A daily study of the Scriptures has a sanctifying, uplifting influ-

Jx u OJ

(x0 CO*

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ence upon the mind. Bind the Holy Volume to your hearts. It will prove

to you a friend and guide in perplexity."—Counsels

to Teachers,

pp. 138,

139.

In what way is the Bible different from other books?

The Word of God is completely different from any other book. Other

good books written about Christianity may inform, encourage, and stimu-

late, but because they originate from human sources, they cannot be con-

sidered inspired in the same way that the prophets were. The Word of

God emanates from a divine, infallible source; it is holy and deals with

much more than morality. What it instructs is perfect truth; the promises

it gives are sure and certain; the counsel it offers is trustworthy, for all

come from God Himself. It requires faith to believe the Word; but,

whether this quality is exercised or not, whether skeptics scoff at this

Book, it nevertheless remains true and, in the light of eternity, will be

seen to have made its conscientious readers "wise unto salvation."

DAY IV. THE PROFITABLE WORD (2 Tim. 3:16).

What business person enters into business without the thought of mak-

ing a profit? Profit is a powerful incentive, devoted though it may be to

interests that are purely selfish. We should approach the business of

studying the Word of God with diligence; for it will bring profit, advan-

tage, and benefit to us as we walk the Christian pathway. Apart from the

benefit of comfort and hope (see Rom. 15:4) the Bible brings us the unerr-

ing counsel of God in ways that follow:

Doctrine:

(Greek—"teaching"). In the darkness and gloom of this

earthly life on a sin-cursed earth, the Bible is a light in the valley, a shining

beacon pointing to the land where there is no need of the sun, where the

prince of darkness has been expelled, and where the God of light reigns

supreme. Pure, undiluted, Bible doctrine will guard us from being

deceived by the many false doctrines that abound.

Reproof:

In this verse we find the only use of this noun in the New

Testament, although the related verb, translated "rebuked," is used in

1 Timothy 5:20 in reference to sin. The meaning in Greek is "censure."

"Fools make a mock at sin" (Prov. 14:9); and "because sentence against

an evil work is not executed speedily, therefore the heart of the sons of

men is fully set in them to do evil" (Eccl. 8:11). We can be thankful that

God's Word gives reproof, for "he that hateth reproof shall die" (Prov.

15:10) and "he that regardeth reproof is prudent" (Prov. 15:5).

Correction:

Correction (or "restoration to a right state") goes a step

farther than reproof, for the latter points out where we have erred but

does not lead us necessarily to reform our ways. The word used by the

apostle occurs only this once in the New Testament—namely,

epanorthosin,

the middle part of which,

orthos,

meaning "straight," "up-

right," "erect," "true," "exact," has found its way into many English

words. We are glad for the

orthopedic

surgeon who corrects skeletal de-

formities in children and others and the orthodontist who corrects

irregularities in the position of the teeth. The

orthodox

person does not

disseminate heretical views. The preposition that begins this Greek word

can be understood as suggesting the idea of addition or repetition. Thus

the Scriptures are profitable for straightening us up

again,

after first

teaching us good doctrine and then reproving us if we depart from that

good counsel. "Happy is the man whom God correcteth" (Job 5:17).

4. Instruction in righteousness:

This "training" represents another ad-

vance step. Righteousness is not merely an abstract theological term. It is

a demonstration of practical Christianity. It is doing right irrespective of

circumstances. It is an absolute, not governed by change of fortune. It is

unswerving obedience to God's will. It is likened to a garment that the

saints who are redeemed by the grace of God shall wear (Rev. 19:8). It is

pure and white, a tremendous contrast to our own garment, for "all our

righteousnesses are as filthy rags" (Isa. 64:6). But, as was true of Abra-

ham's faith, our "faith is counted for righteousness" (Rom. 4:5) and we

can increase our faith by following Paul's chain of reasoning: "So then

faith cometh by hearing, and hearing by the word of God" (Rom. 10:17).

DAY V. THE BIBLE IS NOT BOUND (2 Tim. 2:9).

rej

In the Middle Ages the Bible was a precious book indeed. Not many

people were able to read, and books themselves were scarce even after

the invention of the printing press. Even then, because they were so rare,

Bibles were chained to the pillars of the church pulpit. But the Bible-can-

not be bound in the sense of keeping it from fulfilling God's purpose for it.

The preacher of the Word was in prison when this letter to Timothy was

written, but the Word of God still was being directed to the hearts of

people everywhere. The apostle was bound, but the epistle was free. Nei-

ther had the tongue of the apostle been bound while he was under arrest

in Rome. "It could not be expected that Paul, a poor and friendless pris-

oner, would be able to gain the attention of the wealthy and titled classes

of Roman citizens. To them vice presented all its glittering allurements,

and held them willing captives. . . .

"Yet while the apostle's work began with the humble and the lowly, its

influence extended until it reached the very palace of the emperor. . . .

. . . "In less than two years the gospel found its way from the prison-

er's lowly home into the imperial halls. Paul is in bonds as an evildoer;

but 'the word of God is not bound.'

"—The Acts of the Apostles,

pp. 461,

462.

The fact is that when the apostle sent greetings to the believers at Phi-

lippi he spoke of his bonds, but not as a handicap, for he said that it in-

duced the church to be brave in witnessing (Phil. 1:14). The messenger

may die and his tongue be silent, but the message, which is the word of

God, "liveth and abideth for ever. . . . The word of the Lord endureth for

ever" (1 Peter 1:23-25).

Realizing the transient nature of humanity, Paul wished to commit his

thoughts to writing so that after his decease they would continue to speak

for him. His message came as a cry from the heart. Emanating from a

dark and dank prison, it urged Timothy to bring certain essentials and to

come speedily, before winter (2 Tim. 4:9, 21). But it was not only the

prospect of a freezing winter that caused Paul anxiety. It also was the

lack of reading materials that bothered him, for he reminded his young

associate to bring "the books, but especially the parchments" (2 Tim.

4:13).

What logical step follows our realization of the value of the Bible? 2 Tim.

4:2.

We are used to chapter divisions in our Bible, but an important empha-

sis is lost if we separate chapters 3 and 4 of 2 Timothy. Chapter 3 ends

with a magnificent description of the power of the Word of God and its

effect on mankind. Chapter 4 begins with a call to propagate this same

Word. It will instruct the children of God, correct their ways, and lead

them to a mature level of Christian living. Our duty is to be sure "that

word of the Lord may have free course" (2 Thess. 3:1). This counsel, of

special importance to the preacher, applies to every believer for the bene-

fit of others as well as for the believer himself.

DAY FURTHER STUDY AND MEDITATION:

Read

Gospel Workers,

pages

▪

92 to 95. Even though this particularly is for ministers, all believers may

benefit from studying these pages.

Read

Fundamentals of Christian Education,

pages 307 to 309, which

was written for all church members.

Study the following quotation thoughtfully: "Can we find for our

schools any textbook filled with such deep, earnest declarations as is the

word of the living God? Then why should this Book be laid aside for the

writings of infidel authors? What more valuable book could be placed in

the hands of students than that which teaches them how they may inherit

eternal life? The lessons of Bible history should be kept before the youth

in our schools, that those who have no love for God and no interest in

spiritual things may become interested, and learn to love the word....

"All that the mind can grasp is opened before us in the Bible. This is our

spiritual food. We are to contemplate the wonderful works of God and

repeat to our children the lessons learned, that we may lead them to see

His skill, His power, and His grandeur in His created

works."—Counsels

to Teachers,

pp. 453,454.

SUMMARY:

The Written Word of God, the Bible, has been preserved

in order that we can learn of Christ, the Living Word. The Holy Scrip-

tures teach us about the plan of salvation and are a necessary food for our

daily spiritual living. We have an obligation to share with others what we

learn from God's Word.

APPLICATION:

Am I

satisfied with just reading the Bible, or do I really study? How

serious am I about my study? Where does it fit into my daily schedule?

fa Do I pass lightly over those passages of Scripture that reprove my way

of life?

What value is there in committing Bible passages to memory? Have I

memorized the memory texts suggested so far this quarter?

Human Philosophy

THIS WEEK'S STUDY: 2 Tim. 2:14-17, 23; 3:7; 4:15.

DAY MEMORY TEXT: "0 Timothy, keep that which is committed to thy

trust, avoiding profane and vain babblings, and oppositions of sci-

ence falsely so called" (1 Tim. 6:20).

CENTRAL THOUGHT:

Human philosophy multiplies profane and

empty words and ideas and self worship, but everlasting truth comes

from God's Word alone.

OVERVIEW: Human Speculations versus God's Word

Human speculations (2:16, 23)

secular and empty (2:16, 23)

harmful (2:14)

gangrenous (2:17)

Misuse of God's Word-3:7

INTRODUCTION:

This week we shall study the characteristics of that

part of human philosophy that deals with religion. We human beings are

prone to set up our own standards which, by the very nature of the case,

are subjective, for they proceed from within. Our natural curiosity and

our endless quest for knowledge lead to increasing questions being raised

to which answers of some kind often are found—satisfactory or other-

wise. But the great problems of life—such as origins, destiny, divinity,

sin, guilt, death, and freedom—require revelation to produce adequate

answers. Not all human philosophy is barren, of course; but it needs a

clear head, using sanctified common sense to steer between the rocks of

foolish human speculation. The underlying theme of our rather negative

study this week is the vivid contrast between God's Word and human

speculation in the area of the great concerns of life.

The history of the growth of the early church as recorded in the book of

Acts significantly mentions three occasions when vivid contrasts are

drawn between the ever-changing ideas of human beings and the eternal

word of God, between frailty and weakness on the one hand and power

and permanence on the other.

1. When the number of believers increased, the principle of having all

things common unfortunately led to difficulties. Within the community of

Jewish Christians complaints were made that the Greek-speaking widows

were neglected and treated differently from the Hebrew- or Aramaic-

speaking widows in the daily distribution of assistance. The matter was

rectified by the appointment of the seven deacons (Acts 6:1-6), and the

apostles were no longer diverted from their proper ministry. The argu-

ments between the two groups ceased and "the word of God increased"

(verse 7). More time was given to prayer and to preaching the Word, and

the natural consequence was that "the number of the disciples multiplied

in Jerusalem greatly."

Some time afterward, Herod Agrippa I persecuted the church, kill-

ing James and imprisoning Peter with the intention of putting him to death

also (Acts 12:1-5). This arrogant monarch persecuted people other than

Christians, for example, the inhabitants of Tyre and Sidon. These found

an opportunity to restore amity, and Herod used the occasion for a dis-

play of his oratorical talents. The speech concluded amid tumultuous ap-

plause, sincere or exaggerated. The crowd roared, "It is the voice of a

god, and not of a man" (Acts 12:22). When that happened Herod died a

horrible death immediately (verse 23); and with this persecutor removed,

opportunity was again available for further preaching of the Word of

God. Notice the contrast: "But the word of God grew and multiplied"

(verse 24).

At Ephesus on his third missionary journey, Paul cast out evil spirits

and wrought many miracles (Acts 19:12). As a result he made a profound

impact on the magicians for which the city was famous. These brought

their books containing all sorts of human incantations, charms, and

spells, and burned them in public. Here again there is found a great con-

trast between the vague predictions of astrology, occult messages, and

human superstitions on the one hand and the Word of God preached by

Paul. "So mightily grew the word of God and prevailed" (verse 20).

I. HUMAN SPECULATIONS (2 Tim. 2:16).

1. Secular and Empty.

The previous verse has spoken about "the word

of truth." "Profane [secular] and vain [empty] babblings then come as a

striking contrast. The phrase "vain babblings" is a translation of a Greek

word that literally means "empty sound"—in other words, "idle chat-

ter," "meaningless talk," or "sound without any value." The same ex-

pression occurs in our memory text (1 Tim. 6:20) and is somewhat remi-

niscent of the situation in the Corinthian church where members would

utter sounds, interrupt, and generally cause confusion in the assembly.

They were carried away by the false manifestation of speaking in

tongues. As long as no one was edified by an interpretation, it contributed

nothing to the hearers, but was rather a reason for dissension. (See 1 Cor.

14:6-9.) To this particular church Paul gave some good, positive counsel

when he advised them to "covet earnestly the best gifts" (1 Cor. 12:31).

Then he added a most significant contrast: "Though I speak with the

tongues of men and of angels, and have not charity, I am become as

sounding brass, or a tinkling cymbal" (1 Cor. 13:1).

Paul was well aware of the difference between the fullness of the gospel

and the emptiness of the godless philosophy that was beginning to make

inroads into the church. He had occasion to warn the Colossians of the

danger in "philosophy and vain deceit" (Col. 2:8). What he means is

"philosophy that is vain deceit. The apostle is not condemning philos-

ophy as such, nor is he denouncing philosophers. What he is warning

against is philosophy such as the false teachers at Colossae were parad-

ing, which was in reality emptiness and vanity, and was promoted by de-

DAY

ceit. The context suggests that this philosophy had to do with ceremonial

observances, human beliefs, traditions, and materialistic habits and

viewpoints, all of which tend to draw people away from the gospel of

God. It was doubtless also made up of profitless speculation on puerile

[foolish] questions, an empty show of specious arguments devoid of

facts. This kind of philosophy fills in the details of difficult questions with

plausible theories, that have a tendency to deceive its devotees and to

negate the preaching of the gospel of God."--S.D.A.

Bible Commentary,

vol.

7, pp. 201, 202.

What attitude should we take toward questions for which we can find no

good answer? 2 Tim. 2:23.

It takes a wise person to give an intelligent answer to a hard question,

but much less wisdom is needed to pose difficult and awkward questions.

Some questions are unanswerable either because of lack of information

or research, or because of finite minds being incapable of understanding

things too deep for them. For example, the nature of the Trinity, the com-

position of the 144,000, the reason for Satan's sinning, and the language

spoken by Adam and Eve. Such questions lead inevitably to wrangling by

those trying to find an answer because there are insufficient facts on

which to base a decision.

There always will be those willing to follow peculiar theories, per-

suaded by reason of their inability to understand it, that this new teaching

must be divinely inspired.

A testimony written in Melbourne, Australia in July 1892 gives this

counsel: "Men will come claiming to have great light; but those who have

experience in the cause of God will see that what they present as light is

great darkness. . . .

"The time has come when those who are rooted and grounded in the

truth may manifest their firmness and decision, may make known the fact

that they are unmoved by the sophistry, maxims, or fables of the ignorant

and wavering. Without foundation men will make statements with all the

positiveness of truth; but it is of no use to argue with them concerning

their spurious assertions. The best way to deal with error is to present the

truth, and leave wild ideas to die out for want of notice. Contrasted with

truth, the weakness of error is made apparent to every intelligent

mind."—Testimonies to Ministers,

pp. 164, 165.

Such an attitude may be hard to adopt, as often it seems to us that such

error must be attacked and exposed. However, doing so all too fre-

quently gives free advertisement to a falsehood and magnifies it out of all

proportion. More attention should be given to promulgating the

counterbalancing truth.

DAY



Harmful.

Human speculations can harm both the individual and the

church.

What lasting effect results from "word" battles? 2 Tim. 2:14.

The phrase

striving about words

comes from a single word in Greek,

literally meaning "word-battling." The noun form is used in 1 Timothy

6:4 where it is translated "strifes of words." Striving of any kind,

whether of words or otherwise, leads to jealousy, misunderstanding,

pride, imputation of evil, and dissension. As Paul says, it leads to "the

subverting

of the hearers," a strong word which transliterated becomes

"catastrophe."

Those who hear such disputings about words are not edified, but rather

are confused. They begin to wonder if there is any solid truth that they

can hold on to as an anchor. The faith that they once had in the Scriptures

is gradually eroded. This brings shipwreck and catastrophe.

It is significant that having spoken of a war of words that result in no

profit (verse 14), Paul immediately shows the contrast (verse 15) by refer-

ring to the "word of truth." The intense study of words and the differ-

ences in meaning can be valuable, but such a task can produce persons

who "magnify nonessentials and trivia . . . steal valuable time from im-

portant matters and . . . confuse and upset the common man. The gospel

message does not depend upon the turn of a word here and there. The

goal of Christian living is . . . not skill in manipulating words or the abil-

ity to allegorize the plain words of Scripture."—S.D.A.

Bible Commen-

tary, vol. 7 ,

p. 336.

"Unless ministers and people practice the truth and are sanctified by

it, they will allow speculation regarding questions of no vital importance

to occupy the mind. This will lead to caviling [raising frivolous questions]

and strife; for countless points of difference will

arise."—Gospel Work-

ers,

p. 312.

DAY



What does Alexander the coppersmith's opposition demonstrate as to

whether the powerful word of God always silences opposition? 2 Tim. 4:

14, 15.

Convincing as it was, the apostle's preaching was resisted strongly by

Alexander, and we should not be surprised at this. For while the "word

of God is quick and powerful, and sharper than any twoedged

sword . . . and is a discerner of the thoughts and intents of the heart"

(Heb. 4:12), it is this very quality that reveals us to ourselves in all our

nakedness, often causing us to justify ourselves. Then, instead of repent-

ing and reforming, we turn to attacking the holy law that condemns us.

Time and again primitive peoples, after hearing the visiting missionary

tell the story of God's love for His children and His desire to rescue them

from the pit of sin, have said of the Bible: "This Book talks to us and tells

us what we are." Satan knows the vivifying power of the Word and has

directed countless attacks against the Bible. He induces bigots to burn it

so that it does not come into the hands of the searching soul.

ILLUSTRATIONS:

An example is seen in the action of King Jehoiakim

when he burned Jeremiah's written words (Jer. 36:20-32).

William Tyndale (1492-1536) translated the New Testament and the

Pentateuch into English. From his then safe retreat on the Continent he

had them printed and sent over to England. Most of the copies were

bought up and burned. But the price paid helped to print more of God's

Word.

Another way that Satan works is to prevail on so-called religious lead-

ers to retain to themselves the right of interpreting the Scriptures,

alleging that the ordinary person cannot understand the meaning of this

special Book. Or, if its circulation is so widespread that the Book be-

comes common, he influences those who have it to neglect it as a source

of deep study. That way the Bible gradually develops into a kind of

talisman on which an oath may be pronounced.

At times opposition to the preaching of God's Word, particularly when

it comes in the form of a decree from a mighty potentate who has the

power of life and death in his hands, would appear to be all-powerful. But

Paul knew the identity of the real instigator of the opposition and realized

that he needed spiritual weapons in order to wage war against evil spirits

(2 Cor. 10:3-5). So what better tool could he continue to use than the

spiritual Word of God?

"Nowhere could there exist an atmosphere more uncongenial to Chris-

tianity than in the Roman court. Nero seemed to have obliterated from

his soul the last trace of the divine, and even of the human, and to bear

the impress of Satan. His attendants and courtiers were in general of the

same character as himself—fierce, debased, and corrupt. To all appear-

ance it would be impossible for Christianity to gain a foothold in the court

and palace of Nero. . . .

". . . Even in Nero's household, trophies of the cross were won."

—

The Acts of the Apostles,

pp. 462,463.

DAY



Gangrenous:

What is the significance of the simile that is used to describe the word of

false teachers? 2 Tim. 2:17.

The King James Version uses the word

canker.

Some Bibles give a

marginal alternative of

gangrene.

The latter is a transliteration of the ac-

tual word

gaggraina,

used only this once in the New Testament. The

term

canker

is now applied to a plant disease, notably in apple or pear

trees whereby the tree becomes deformed and slowly dies. It also is used

for a common disease of dogs when ulcers form in the ear. Gangrene, in

Paul's day, meant death of a mass of tissue, as in moist gangrene where

the flesh becomes swollen, discolored, blistered, and then bursts and

oozes a foul-smelling fluid. Ultimately blood poisoning ensues and then

death. The only cure for gangrenous flesh is amputation so that the dis-

eased parts which quickly spread infection cannot contaminate the as yet

healthy tissue. This remedy, in effect, is proposed by Paul. He advises us

to shun the ungodly talk of false teachers; otherwise the infection will

increase, given the slightest encouragement, and rapidly take possession

of the entire body; bringing corruption, mortification, and death.

ILLUSTRATION: To the disciples Judas appeared to be one of the lead-

ing spirits of the Twelve—capable, astute, forthright, assertive—but sud-

denly he was found to be a traitor. He was a traitor long before, scheming

for his own ends, yet outwardly perfectly respectable.

"Had Judas died before his last journey to Jerusalem he would have

been regarded as a man worthy of a place among the twelve, and one who

would be greatly missed."—The

Desire of Ages,

p. 716.

He is a perfect example of words that eat like gangrene. "Judas had not

decided that Jesus was not the Son of God; but he was questioning, and

seeking to find some explanation of His mighty works. . . .

. . He expressed doubts that confused the disciples. He introduced

controversies and misleading sentiments, repeating the arguments urged

by the scribes and Pharisees against the claims of Christ. . . . He would

introduce texts of Scripture that had no connection with the truths Christ

was presenting. These texts, separated from their connection, perplexed

the disciples, and increased the discouragement that was constantly

pressing upon them."—The

Desire of Ages,

pp. 718, 719.

His subtle reasoning had a gangrenous effect upon his own character,

but there was no outward evidence of this. But when the crisis came his

character was revealed for what it was and what it had been. The end

result was terrible and nauseating to behold:

"The wicked throng . . . were leading Jesus to the place of crucifixion.

As they passed a retired spot, they saw at the foot of a lifeless tree, the

body of Judas. It was a most revolting sight. His weight had broken the

cord by which he had hanged himself to the tree. In falling, his body had

been horribly mangled, and dogs were now devouring

it."—The Desire of

Ages,

p. 722.

There is another form of gangrene, too, in the words that we use. James

says, "The tongue is a fire, a world of iniquity: so is the tongue among our

members, that it defileth the whole body" (James 3:6). The wise man

says, "Death and life are in the power of the tongue" (Prov. 18:21). How

careful, then, we should be in regard to the words that emanate from our

lips. Thoughtless rumor can work tremendous harm, and innuendoes

against a person can ruin his or her character and reputation and reduce

the individual to utter despair. This must be our watchword:

Watch our

words.

DAY II. MISUSE OF GOD'S WORD (2 Tim. 3:7).

151

THINK IT THROUGH: Why is it that even many students of the Bible do

not find truth or the One who is Truth?

Pilate asked the famous question "What is truth?" (John 18:38). But he

did not wait for an answer, although He who was "the way, the truth, and

the life" (John 14:6) was standing there before him. Likewise, the scribes

and the Pharisees, as learned as they were in theological knowledge,

searched the Scriptures in order to obtain eternal life while ignoring the

One who had come to bring eternal life. (See John 5:39.)

It is essential to remember that the Bible is a different kind of book; it

can be analyzed, dissected, criticized like any other literature. And this

process often obscures the real purpose of the Book, namely, to make us

wise unto salvation. Only using it to accomplish this last purpose leads to

sound doctrine. (See 2 Tim. 4:3; Titus 1:9.)

"The frequent reference to the 'sound, healthy words' in these Epistles

by Paul, and from which he urges his disciples and successors never to

depart, indicate to us the deep importance Paul and the first generation of

believers attached to the words and expressions used by the apostles and

those who had been with the Lord.

"False doctrines so easily might creep in, and a lax life, too, Paul

knew, was the almost invariable accompaniment of false doctrine, hence

these repeated exhortations of his to these representative teachers, Timo-

thy and Titus, of the second generation of Christians, to hold fast the

form of sound, healthy words."—C. J. Ellicott,

Ellicott's Bible Commen-

tary

(Grand Rapids, Mich.: Zondervan Publishing House, 1971), p. 1104.

THINK IT THROUGH: Is it possible for me to study the Bible faithfully

and still misuse it?

Perhaps the most subtle misuse of God's Word is that of digging deeply

into the Bible, learning its verses, studying its backgrounds and cus-

toms—all excellent objectives, but actually not the most productive use if

we fail to discover the Saviour revealed in its pages.

DAYFURTHER STUDY AND MEDITATION:

Read

Testimonies to Ministers,

pages 105 to 111, noting that both good and evil angels are eager to guide

us.

Read

Christ's Object Lessons,

"Hidden Treasure," pages 110 to 113,

noting the dangers of human speculation.

SUMMARY:

The fertile human brain has discovered many of the secrets

of nature and applied them in both good and bad ways. Unconverted

scholars and researchers have made many fascinating discoveries and ac-

complish some remarkable exploits. But, when it comes to dealing with

spiritual truth, the unconverted are out of their field and their studies lead

to speculation which, apart from revelation, results in raising questions

and doubts. Only in God's Word is there certainty.

APPLICATION:

•

Do my lips utter my own words only or are they guided by God? Ps.

19:14.

•

When Eve heard the serpent speak, was she convinced that this was a

miracle and that therefore she was hearing truth? She did not die when

she touched the forbidden fruit. What logical and theological conclu-

sions might be drawn from this fact?

•

Are there side issues or questions that are popular in my church but

lead to dissension or tension? What can I do to help others to become

interested in more appropriate issues?

Miry (t) M2=0

Vessells o Honor

GY.Lnfl

Lesson

THIS WEEK'S STUDY: 2 Tim. 1:15-18; 2:20, 21; 4:10-20.

DAY MEMORY TEXT: "In a great house there are not only vessels of

gold and of silver, but also of wood and of earth; and some to honour,

and some to dishonour" (2 Tim. 2:20).

CENTRAL THOUGHT:

Those early Christians who stood true to their

profession of faith, including those who are well known and those who

are not so well known to us, were used by God to be a source of blessing

and help to all with whom they came in contact.

OVERVIEW

Honor Roll

Dishonor Roll

Onesiphorus (1:16-18)

Crescens (4:10)

Titus (4:10)

Luke (4:11)

Mark (4:11)

Tychicus (4:12)

Priscilla and Aquila (4:19)

Erastus (4:20)

Trophimus (4:20)

Phygellus (1:15)

Hermogenes (1:15)

Hymenaeus (2:17)

Philetus (2:17)

Demas (4:10)

INTRODUCTION:

This week we turn our attention from the unprofitable

human disputations that we studied last week to an emphasis on people

who were associated with the apostle Paul and are mentioned by name in

his second epistle to Timothy. Some of these have received more promi-

nence than others in the Scriptures. And there are several that we know

next to nothing about. Some doubtless have their names written in the

Lamb's book of life, whereas others seem to have turned back from their

commitment.

Among the latter, Paul lists Phygellus, Hermogenes, Hymenaeus, Phi-

letus, and Demas. Theirs is a sad record of apostasy and betrayal. Be-

cause Paul does not hesitate to mention them by name they serve as sort

of a negative honor roll, warning Christians throughout the history of the

church of the danger of worldliness and apostasy.

But our emphasis in this lesson will be on the positive honor roll found

in Paul's second letter to Timothy. While those listed wait for their eter-

nal reward, they are a constant source of encouragement to believers to

stand firm in difficulty, to support the hands of God's ministers, to be a

refreshing influence on all they meet, and to be accounted vessels of

honor in the Master's house. All such will indeed shine as the stars in the

kingdom of their heavenly Father.

DAY I. ONESIPHORUS (2 Tim. 1:16-18; 4:19).

Onesiphorus was well named. His name means "bearing profit," or

"bringing advantage, pleasure." That precisely fits the apostle's descrip-

tion of Onesiphorus' attitude to the prisoner in Rome—"he oft refreshed

me." His was not a fleeting visit to the foul prison in order to ease his

conscience, but again and again he endangered himself in order to bring

solace, joy, and uplift to Paul in his horrible dungeon. And he did this at a

time when some of the believers were ashamed of their leader because he

had been arrested, when the appeal of the world had caused some to

make shipwreck of their faith, and when circumstances appeared to be

and were most forbidding. But Onesiphorus provided the antidote.

"In this trying time Paul's heart was cheered by frequent visits from

Onesiphorus. This warm-hearted Ephesian did all in his power to lighten

the burden of the apostle's imprisonment. His beloved teacher was in

bonds for the truth's sake, while he himself went free, and he spared him-

self no effort to make Paul's lot more bearable."—The

Acts of the Apos-

tles,

p. 490.

We do well to note this act of kindness on the part of a humble believer.

Leaders who bear responsibility often are very much alone, and by the

nature of their work they must make decisions which give them anxious

care. They too need the comfort of their fellow workers and believers.

Even the almost undiscourageable apostle appreciated the help of this

brother who was not carrying a heavy load of responsibility. We do well

to encourage each other, for we do not know what burdens are pressing

upon others, nor should we assume that leaders have no need of a kindly

word because they are in full-time service for the Lord.

What does Paul indicate about Onesiphorus' intent and persistence?

2 Tim. 1:17.

Note Onesiphorus' persistence: "He sought . . . very diligently, and

found" (verse 17). He was not easily turned aside when his first inquiries

drew a blank, but like the shepherd of the parable (Luke 15:4) he

searched until success came.

Quite evidently Onesiphorus had the full support of his wife and family

in his ministration, a fact which Paul acknowledged in his final greeting

(4:19) as well as in his earlier mention (1:16).

II.

CRESCENS

(2 Tim. 4:10).

Outside of this brief mention nothing is known about Crescens. Appar-

ently he, as did Titus, left Rome at Paul's request to carry on an assigned

mission. In this respect, his name, which means "growing" or "increas-

ing," may give some insight into his value as a Christian laborer. An early

Christian tradition indicates that he became a bishop.

DAY

III.

TITUS (2 Tim. 4:10).

Titus was a genuine foreign missionary, for we find that not only did he

accept this appointment to Dalmatia (4:10), but that earlier he had been

sent to Crete where a good organizer was needed to strengthen the early

work (Titus 1:5). He was the first Christian bishop of that island. At one

time he had served as Paul's envoy to Corinth from where he returned a

faithful report of conditions in that church. Because Paul knew that in

their current condition the believers would not profit by his labors, he had

"sent Titus to prepare the way for a visit from himself later

on."—The

Acts of the Apostles,

p. 301. (See 2 Cor. 7:6-8.)

"He had hoped to meet Titus at Troas and to learn from him how the

words of counsel and reproof sent to the Corinthian brethren had been

received, but in this he was disappointed."—The

Acts of the Apostles,

323. However, he finally met with him at Philippi and then was able to

send his second preserved letter to the Corinthians (2 Cor. 2:12, 13; 7:5,

6). Titus was a convert who was uncircumcised and hence the focus of a

controversy about whether this rite should be required of non-Jewish

Christians (Gal. 2:1-9).

SEARCH AND LEARN: What insights into Titus' work and character are

found in the following references?

2 Cor. 8:23



2 Cor. 12:18



Titus 1:1-5



IV.

LUKE (2 Tim. 4:11).

What pathos there is in the word

only

(KJV) or

alone

(RSV); but what

comfort in the fact that Paul's only companion was "the beloved" physi-

cian (Col. 4:14)! Luke was the writer of the third Gospel and of the Acts

of the Apostles.

What do we learn about Luke as indicated in the change from the third

person to the first in the recital of the missionary journeys? (See Acts 16:10-

17; 20:5 to 21:18; 27:1 to 28:16.)

These mutual experiences must have endeared this physician to Paul,

and his medical knowledge and spiritual help would compensate to some

extent for the disadvantage of being the "only" companion left. Luke's

double talent would have been most helpful to Paul at this time.

"Never had the apostle needed the ministrations of his brethren as

now, enfeebled as he was by age, toil, and infirmities, and confined in the

damp, dark vaults of a Roman prison. The services of Luke, the beloved

disciple and faithful friend, were a great comfort to Paul and enabled him

to communicate with his brethren and the world without."—The

Acts of

the Apostles,

p. 490.

DAY V. MARK (2 Tim. 4:11).

Mark's first experience in missionary endeavor began in a most heart-

ening way in Cyprus, but after a further sea voyage to Asia Minor his

courage failed. At Perga "John [Mark] departing from them returned to

Jerusalem" (Acts 13:13).

"Mark, overwhelmed with fear and discouragement, wavered for a

time in his purpose to give himself wholeheartedly to the Lord's work.

Unused to hardships, he was disheartened by the perils and privations of

the way. He had labored with success under favorable circumstances;

but now, amidst the opposition and perils that so often beset the pioneer

worker, he failed to endure hardness as a good soldier of the cross. . . .

Mark was intimidated and, losing all courage, refused to go farther and

returned to Jerusalem.

"This desertion caused Paul to judge Mark unfavorably, and even se-

verely, for a time

."—The Acts of the Apostles,

pp. 169, 170.

When Paul and Barnabas were considering a second missionary tour,

"Paul thought not good to take him with them, who departed from

them . . . and went not with them to the work" (Acts 15:38).

Because Barnabas felt a special responsibility for his relative what did he

decide to do, even at the expense of a disagreement with Paul? Why do you

think he made such a decision? Acts 15:39.

The sequel is a victory carved out of failure and shows great credit to

John Mark and great credit also to Paul, who recognized his earlier short-

sightedness by giving great praise to Mark—"profitable to me." Further-

more, in Philemon 24 he identified him as a fellow laborer. How well

Mark illustrates the triumphant note: "Rejoice not against me, 0 mine

enemy: when

fall, I shall arise" (Micah 7:8)!

VI. TYCHICUS (2 Tim. 4:12).

What outstanding character trait does Paul attribute to Tychicus in

Ephesians 6:21, 22 and Colossians 4:8?

Tychicus was a comforter, both to the Colossians and to the Ephe-

sians. Paul describes him as "a beloved brother, and a faithful minister

and fellowservant" (Col. 4:7) and gives an almost identical recommenda-

tion to the Ephesians. When Timothy responded to the request to leave

the care of the church at Ephesus in order to visit Paul in Rome, the be-

lievers in that city naturally would be disappointed. But they would be-

come happy again when the arrival of Tychicus was announced. Here

was a man who could faithfully bring blessing and comfort, a work that

the Lord Himself delights in: "For thus saith the Lord, Behold,

will

extend peace to her like a river. . . . As one whom his mother

comforteth, so will I comfort you; and ye shall be comforted" (Isa. 66:12,

13).

"Paul . . . again repeated the urgent request that Timothy come to him

soon. . . . And lest Timothy should hesitate, fearing that the church at

Ephesus might need his labors, Paul stated that he had already dis-

patched Tychicus to fill the vacancy."—The

Acts of the Apostles,

p. 508.

DAY VII. PRISCILLA AND AQUILA (2 Tim. 4:19).

There are four references to this godly couple in the New Testament

from which we learn much of their character. It is interesting to note that

sometimes the husband is mentioned first (Acts 18:2, 26 and 1 Cor.

16:19), sometimes the wife, Prisca or the diminutive Priscilla (Acts 18:18;

Rom. 16:3; 2 Tim. 4:19). "The placing of Priscilla's name first . . . would

be explained if she were a highborn Roman."—S.D.A.

Bible Commen-

tary,

vol. 6, p. 359.

The name

Prisca

does suggest a connection with the Prisci clan from

which over a lengthy period had come a long series of consuls. "The mar-

riage of Aquila and Priscilla might be an example, therefore, of the influ-

ence of educated Jews among the higher class of women at Rome."—

S.D.A.

Bible Commentary,

vol. 6, pp. 358, 359.

This family's devotion to Paul is shown in his statement that they

"have for my life laid down their own necks" (Rom. 16:4), perhaps not

literally true, but a token of their willingness to sacrifice everything, even

life itself, for their friend. Inspiration is silent on the particular incident or

incidents involved, but it may have been that they "had risked their lives

for Paul, perhaps during the attack of the Jews in Corinth . . . or again in

the uproar in Ephesus."—S.D.A.

Bible Commentary,

vol. 6, p. 650.

What other service had this couple rendered to the church? Rom. 16:3, 4;

Acts 18:26.

Evidently these earnest people were hosts to the Roman believers,

willingly allowing their home to be a meeting place for the church. This

was a continuation of their earlier hospitality; for when the apostle ar-

rived in Corinth where the pair had settled after their expulsion from

Rome, "he abode with them" (Acts 18:3), and their common skill of

tentmaking provided an initial bond of friendship. Their knowledge of the

Bible must have been profound as they were able to instruct one who was

"mighty in the scriptures" (Acts 18:24).

"Aquila and Priscilla were not called to give their whole time to the

ministry of the gospel; yet these humble laborers were used by God to

show Apollos the way of truth more perfectly. The Lord employs various

instrumentalities for the accomplishment of His purpose; and while some

with special talents are chosen to devote all their energies to the work of

teaching and preaching the gospel, many others, upon whom human

hands have never been laid in ordination, are called to act an important

part in soul saving."—The

Acts of the Apostles,

p. 355.

DAY

rej

IUO,

VIII.

ERASTUS (2 Tim. 4:20).

One of the Bible's unsung heroes is Erastus, who held a prominent po-

sition as chamberlain or manager of Corinth. He had responsibility for

the supervision of streets and public buildings.

"A paving block has been found at Corinth dating from the middle of

the 1st century A.D. and bearing the inscription, `Erastus, in return for

his aedilship, laid the pavement at his own expense.' Scholars generally

identify this Erastus with the one here mentioned [Acts 19:22]."—S.D.A.

Bible Commentary,

vol. 6, p. 378. (See also Rom. 16:23.)

IX.

TROPHIMUS (2 Tim. 4:20, last part).

The very presence of this Gentile Christian from Ephesus and his asso-

ciation with Paul in the city of Jerusalem raised the suspicions of the Jews

who quickly assumed, but wrongly, that he had been into the temple and

thereby had polluted the holy place (Acts 21:28, 29). The uproar that fol-

lowed ultimately led to Paul's imprisonment and trial before two Roman

governors and his appeal to Caesar. This was an example of the wall of

partition that existed between Jews and Gentiles. That it overflowed at

times between Jewish and Gentile Christians is evident from the follow-

ing:

"Paul . . . desired to meet the church at Jerusalem, and bear to them

the gifts sent by the Gentile churches to the poor brethren in Judea. And

by this visit he hoped to bring about a firmer union between the Jewish

and the Gentile converts to the faith

."—The Acts of the Apostles,

p. 389.

Both Trophimus and Tychicus (Acts 20:4) must have been good exam-

ples of Gentile Christians to have been selected in the party that was re-

turning from Europe with the goodwill offerings for the Jewish believers.

CHRISTIANS AS VESSELS (2 Tim. 2:20, 21).

How should we interpret the illustration of Christians being vessels?

2 Tim. 2:20, 21.

Note that in the same house there are different categories of vessels:

gold and silver for special purposes, wood and earth for common use.

The gold and silver vessels represent believers who have been purged

from youthful lusts and who serve God with a pure heart (verse 22). Such

vessels are never discarded. The other vessels represents those who do

not continue in righteousness, faith, love, and peace. When broken or no

longer usable such vessels are discarded. The metaphor is not exact, for

Christians do not suddenly become golden vessels at the time of their

baptism. There is a development or growth in character, or, conversely, a

lack of growth and degeneration.

ILLUMINATION:

"Our hearts are to be cleansed from every feeling of

superiority, and the living principles of the truth are to be planted in the

soul. Young and aged and middle-aged should now be practicing the vir-

tues of Christ's character. They should daily be making spiritual develop-

ment, that they become vessels unto honor in the Master's service."—

Testimonies,

vol. 9, p. 278.

"Some household utensils do only temporary service; that is, when

broken or no longer needed, they are discarded as worthless. . . . Such

members will be destroyed in the judgment. . . .

"The difference between the household utensil of dishonor and the

church member of dishonor is that the church member may change his

nature and become precious to God and worthy of eternal life."—S.D.A.

Bible Commentary, vol.

7, p. 338.

Paul changes the metaphor somewhat in writing to another church

when he reminds members that the gospel treasure is contained in frail

vessels of earth and that the glory and the power derives from the One

who fills and uses the vessel (2 Cor. 4:6, 7).

DAYFURTHER STUDY AND MEDITATION:

Read

Testimonies,

volume 6,

pages 294 to 298 and 305 to 309, noting the suggestions made to church

members. For those who do not have ready access to this book, the fol-

lowing are some of the points that should be noted:

The Lord calls on the members of His church to take up the work

lying nearest us.

Many in need of help have been passed by.

Because of our neglect of those who have been wounded and

bruised by the adversary the Lord has looked with disfavor on His

church.

Wherever a church is established

all the members

should engage

actively in missionary work.

There must be an awakening among the people of God. The entire

church is to be tested.

The Saviour assures us that our work is noted in heaven, and that

the recompense cannot fail.

Truehearted service for God brings a reward, even in this life.

SUMMARY:

The different Christians we have studied about in this les-

son had purged themselves from false doctrines and words of men and

had become sanctified vessels, fit for the Master's use (2 Tim. 2:21). They

carried a "treasure in earthen vessels . . . that . . . the power may be of

God" (2 Cor. 4:7), and became, so to speak, golden and silver vessels

instead of wooden and clay vessels.

APPLICATION:

•

Do I become discouraged by initial failure?

•

How diligent am

in seeking out and comforting the disheartened?

•

willing to work for the church although I may not receive any

recognition for my services?

•

Would any of my fellow workers or associates call me "beloved"?

Christian Mrttues

THIS WEEK'S STUDY: 2 Tim. 2:22-26.

DAY MEMORY TEXT: "Continue thou in the things which thou hast

learned and hast been assured of, knowing of whom thou hast

learned them" (2 Tim. 3:14).

CENTRAL THOUGHT:

In our daily lives we Christians will show those

characteristics that mark us as followers of the meek and lowly Jesus.

OVERVIEW-2 Tim.

2:22-26

What to Avoid

What to Follow

Youthful lust (v. 22)

Foolish and unlearned

questions (v. 23)

Strife (v. 24)

The snares of the

devil (v. 26)

Righteousness (v. 22)

Faith (v. 22)

Charity (love) (v. 22)

Peace (v. 22)

Gentleness (v. 24)

Patience (v. 24)

Meekness (v. 25)

INTRODUCTION:

The new covenant anticipates that those who live un-

der its provisions will be seen to possess and practice those virtues that

were so perfectly exemplified in the Author of the new covenant. This

does not imply that theirs will be a covenant of works, but rather that the

fruitage of a life dedicated to Christ will be the good deeds and virtues

that are shown in the Scriptures. The old life was marked by vices—the

lusts of the flesh, the pride of life, and the lust of the eyes (1 John 2:16),

the things which please and appeal to the fancy for the time but will ulti-

mately vanish. "The world passeth away, and the lust thereof: but he that

doeth the will of God abideth for ever" (verse 17).

The contrast between the unconverted and the converted person is

brought out strongly in Paul's letter to the Galatians. There he enumer-

ates in some detail the "works of the flesh" (Gal. 5:19-21). After naming

seventeen different vices he adds the revealing words, "and such like."

Then he states the solemn truth: "of the which I tell you before, as I have

also told you in time past, that they which do such things shall not inherit

the kingdom of God" (verse 21). Then the mood changes as he enumer-

ates the fruit of the Spirit—nine aspects of a rich, rewarding, satisfying

experience that brings honor and glory to the Lord (verses 22, 23). These

fruits were exemplified in the lives of both writer and receiver of the epis-

tle we are studying this quarter.

This week, then, we meet with high ideals, challenges to stir our spirit

and our dedication to the things of God—stimuli to setting an example of

our Christian profession, whether we be longtime Christians or compara-

tively new believers. Rather than concentrating on faults to be avoided

we will confine ourselves to the study of some of the Christian virtues and

spiritual fruits mentioned in the Second Epistle to Timothy. We also will

seek to make these abstract virtues more understandable by choosing Bi-

ble characters whose practical examples strongly manifest these virtues.

I. RIGHTEOUSNESS (2 Tim. 2:22).

This comprehensive term is the antithesis or opposite of sin. It is doing

right because it is right, not just doing it for a reward. It is obedience to

God's commands, doing His will through His grace and power at work in

our lives. Because we are born with inherited tendencies toward sin and

live in the territory of the tempter, we are no match for him as human

beings. But God makes possible the kind of righteousness He expects.

He puts in the hearts of those who yield themselves to Him the desire to

love and obey Him.

ILLUSTRATION: In what way does the experience of Adam's second son,

Abel, illustrate how righteousness blends faith and works? 1 John 3:12.

The apostle John doubtless had heard the Lord's reference to "righ-

teous Abel" (Matt. 23:35). The little we know about this first martyr is

that he offered a lamb and not fruit as a sin offering (Gen. 4:3, 4) and that

doing so was a demonstration of his faith "by which he obtained witness

that he was righteous" (Heb. 11:4). He simply did what God asked him to

do, this act of faith showing his trust in the divine Lamb of God to forgive

his sins. God honored his faith and accounted him righteous.

H. FAITH (2 Tim. 2:22).

In his first epistle to Timothy, Paul, recognizing Timothy's youth, ex-

horted him to be an example to others in many respects, one of which was

faith (I Tim. 4:12). What is faith?

"Faith is trusting God—believing that He loves us and knows best

what is for our good. Thus, instead of our own, it leads us to choose His

way. In place of our ignorance, it accepts His wisdom; in place of our

weakness, His strength; in place of our sinfulness, His righteousness.

Our lives, ourselves, are already His; faith acknowledges His ownership

and accepts its

blessing."—Education,

p. 253.

Faith is a virtue that comes from outside of us and then, like a tender

plant, with nurture and care grows within us. "Faith is the gift of God,

but the power to exercise it is ours. Faith is the hand by which the soul

takes hold upon the divine offers of grace and

mercy."—Patriarchs and

Prophets,

p.431.

Exercising faith is more difficult when external circumstances are for-

bidding; and in times of prosperity when there seems to be less call for it,

faith often diminishes. How then can and does it grow?

DAY

"Throughout the history of God's people great mountains of difficulty,

apparently insurmountable, have loomed up before those who were try-

ing to carry out the purpose of Heaven. Such obstacles are permitted by

the Lord as a test of faith. When we are hedged about on every side, this

is the time above all others to trust in God and in the power of His Spirit.

The exercise of a living faith means an increase of spiritual strength and

the development of an unfaltering trust. It is thus that the soul becomes a

conquering power. Before the demand of faith, the obstacles placed by

Satan across the pathway of the Christian will disappear."—Prophets

and Kings,

pp. 594, 595.

How did the problems that confronted Paul in his endeavors to preach the

gospel in the citadels of heathenism and unbelief enable his faith to grow? 2

Cor. 11:23 to 12:9.

From the dungeon of Philippi to the contempt on Mars' hill, and the

stoning at Lystra, in manifold trials Paul had exercised strong faith, and

he recalled some of these experiences to Timothy (2 Tim. 3:11). But his

emphasis was on faith, not on tribulation—a faith moreover that is dis-

tinct from presumption. Faith has a foundation—the Word of God and its

promises—whereas presumption accepts an easy religion; is devoid of

self-denial, obedience, and effort; and is not divorced "from the follies of

the world." (See

The Great Controversy,

p. 472.)

"When thick clouds of darkness seem to hover over the mind, then is

the time to let living faith pierce the darkness and scatter the clouds. True

faith rests on the promises contained in the Word of God, and those only

who obey that Word can claim its glorious promises."—Early

Writings,

p. 72.

ILLUSTRATION:

There is a wide choice from which to select a specific

Bible character to illustrate faith in action. But Abraham stands out as

one who demonstrated complete trust in God's directions, first in the

promise of a son when outward appearances shouted "Impossible"

(Gen. 15:6), and then in his readiness to slay that promised heir at God's

command, believing that he would be raised to life again. (See Heb.

11:17-19.)

DAY HI. CHARITY (2 Tim. 2:22).

Love is a reflection of the character of God Himself, for "God is love"

(1 John 4:8, 16). It was love for God that made Paul travel incessantly in

order to carry the message of the love of God to earth's inhabitants; it

was that same love that enabled him to endure afflictions, misunderstand-

ings, persecution, and imprisonment, for the sake of the gospel. His love

for his Master made him count any earthly prize as worthless (Phil. 3:8).

"Our love is frequently selfish, for we confine it to prescribed limits.

When we come into close union and fellowship with Christ, our love and

sympathy and our works of benevolence will reach down deeper and will

widen and strengthen with exercise. The love and interest of Christ's fol-

lowers must be as broad as the world. Those who live merely for 'me and

mine' will fail of

heaven."—Testimonies,

vol. 3, p. 530.

This binding cement of love unites Christ's church, a body of believers

who are so imbued with the Spirit of God that their supreme objective in

life is to do His will. After Pentecost the believers were said to be "of one

heart and of one soul" (Acts 4:32)—and such love will be the motive

power for the loud cry that will finish God's work on earth.

"When men are bound together, not by force or self-interest, but by

love, they show the working of an influence that is above every human

influence. Where this oneness exists, it is evidence that the image of God

is being restored in humanity, that a new principle of life has been im-

planted. It shows that there is power in the divine nature to withstand the

supernatural agencies of evil, and that the grace of God subdues the self-

ishness inherent in the natural heart."—The

Desire of Ages,

p. 678.

ILLUSTRATION:

Jonathan, Saul's eldest son, was willing to forego the

royal succession and to brave his father's insane rage to save the life of

one who should succeed as king instead of him. David testified concern-

ing Jonathan's love: "Thy love to me was wonderful, passing the love of

women" (2 Sam.

1:26).

IV. PEACE (2 Tim. 2:22).

What do we learn about peace from its vivid physical portrayal in one of

Christ's most impressive miracles? Mark 4:37-39.

The stormy wind and the tossing waves terrified the toiling disciples,

but then the Master said, "Peace, be still. . . . And there was a great

calm."

However, Paul was concerned with inward peace of heart, the absence

of warfare, enmity, and envy between individuals, and the peace that

comes from the knowledge of sins forgiven. The wise man said that

"when a man's ways please the Lord, he maketh even his enemies to be

at peace with him" (Prov. 16:7). This virtue of peace is not a product of

the natural heart; it is a gift of God: "Now the Lord of peace himself give

you peace" (2 Thess. 3:16). The greatest manifestation of this gift was the

incarnation when the Lord of glory came to a world of sinners to bring

them pardon and peace. No wonder the heavenly choir sang, "Glory to

God in the highest, and on earth peace" (Luke 2:14). Among the parting

words of Christ 33 years later was His promise that although in the world

His disciples would have tribulation, in Him they would have peace (John

16:33). "Peace I leave with you, my peace I give unto you. . . . Let not

your heart be troubled" (John 14:27). What blessings would abound if all

the children of God, had the peace of God in their hearts and were peace-

makers!

ILLUSTRATION:

The Bible character who may best illustrate the virtue

of peace is Isaac. In searching for a more permanent encampment he re-

traced his father's wanderings and found wells of precious water that

Abraham had dug, but which had been blocked up. Isaac's servants

unblocked them and restored fresh water again, but the Philistines came

and claimed them as their own. Twice there was contention between the

herdsmen, but Isaac placidly moved on until the "Lord . . . made room"

for him (Gen. 26:17-23). He refused to claim his lawful rights, renouncing

them for the sake of peace.

DAY V. GENTLENESS (KINDNESS) (2 Tim. 2:24).

Paul admonished the servants of the Lord to show this quality to all

about them. From the context we learn that gentleness as it is used here is

the opposite of striving or disputing about topics that are unprofitable and

foolish. To hold an opinion strongly is one thing; to remain firm in our

convictions without annoying those who do not agree is another. There

will always be differences of opinion or interpretation, but the gentle

Christian will be the one who grants the other person the right to keep his

own opinion. Gentleness is often considered a synonym for weakness,

but the psalmist says, "Thy gentleness hath made me great" (Ps. 18:35).

Gentleness comprises those acts of decency and kindness that are calcu-

lated not to hurt or offend. The meaning is well illustrated by the Labra-

dor retriever dog that picks up a fragile egg and carries it unbroken to its

master. The dog is strong and one bite would crush the egg, but its

strength is controlled by its gentleness.

What source alone can give us a gentle spirit? James 3:17.

Good counsel to

"men in every position of trust"

(Testimonies to Min-

isters,

p. 263), which includes those in a position of responsibility and

superiority, is as follows: "In your dealing with others, whatever you see

or hear that needs to be corrected, first seek the Lord for wisdom and

grace, that in trying to be faithful you may not be rude. Ask Him to give

you the gentleness of

Christ."—Testimonies to Ministers,

p. 264.

ILLUSTRATION:

The apostle Paul generally is thought of as rugged, in-

dependent, and forthright, withstanding Peter to the face for example

(see Gal. 2:11-14), not suffering fools gladly (though that is an expression

he uses of others in 2 Corinthians 11:19). But we choose him as an exem-

plar of gentleness because the word translated

gentle

in our text is used

only once more in the New Testament, and that by Paul himself about

himself. He says: "We were gentle among you, even as a nurse

cherisheth her children" (1 Thess. 2:7). That his attitude was inspired by

love for the Thessalonians is evidenced by what follows in verses 8

through 11 where he adds the simile of a father and his children.

DAY VI. PATIENCE (2 Tim. 2:24).

The Greek word translated

patient

in 2 Timothy 2:24 occurs only once

in the New Testament and is formed from three other words meaning "to

hold oneself against evil," that is, "enduring evil," or "forbearing." The

common word for

patience

in the New Testament has the idea of perse-

verance or remaining under the difficulty and not giving up. These ideas

overlap and present desirable qualities that are needed especially in the

present evil world of injustice.

"Paul's patience and cheerfulness during his long and unjust imprison-

ment, his courage and faith, were a continual sermon. His spirit, so unlike

the spirit of the world, bore witness that a power higher than that of earth

was abiding with him. . . .

" . . The Christian who manifests patience and cheerfulness under

bereavement and suffering, who meets even death itself with the peace

and calmness of an unwavering faith, may accomplish for the gospel

more than he could have effected by a long life of faithful labor."—The

Acts of the Apostles,

pp. 464, 465.

In the well-known parable of the sower the interpretation of the good-

ground hearer is one who hears the word, understands and receives it,

and bears fruit. (See Matt. 13:23; Mark 4:20.) Luke's recital adds an inter-

esting thought: "Having heard the word, keep it, and bring forth fruit

with patience"

(Luke 8:15, emphasis supplied). Every farmer or gardener

knows that there is a waiting time between seed sowing and harvest, and

a little child realizes this truth readily when he looks day after day to see if

his seeds are peeping through the soil. "The husbandman waiteth for the

precious fruit of the earth, and hath long patience for it" (James 5:7).

How is patience developed? James 1:3.

"Though we can not see the definite outcome of affairs, or discern the

purpose of God's providence, we are not to cast away our confidence.

Remembering the tender mercies of the Lord, we should cast our care

upon Him, and with patience wait for His salvation."—Christ's

Object

Lessons,

p. 61.

ILLUSTRATION:

The obvious choice for a Bible character to illustrate

patience is the one selected by an inspired writer: "Ye have heard of the

patience of Job" (James 5:11).

VII. MEEKNESS (TEACHING ABILITY) (2 Tim. 2:25).

The word translated "apt to teach" in verse 24 is transliterated into the

English as "didactic," which describes a person who has been instructed

and qualified to pass on information. While the word

didactic

has ac-

quired a somewhat harsh meaning, suggesting pride in superior knowl-

edge, it really means "to act like a teacher," that is, "to instruct," "to

explain," "to clarify." Paul evidently had this idea in mind, for he joins

"apt to teach" with "in meekness instructing," showing that he expected

a didactic person also to be meek.

Meekness always is the mark of a true teacher, for the knowledge that

he has acquired has introduced him to greater areas of ignorance that he

has not yet explored. Recognizing this induces a feeling of humility in

him.

DAY

ILLUSTRATION:

Sir Isaac Newton, who is reputed to have added to

mathematical knowledge more than all other mathematicians who pre-

ceded him, apart from saying anything about his researches into physics,

astronomy, and theology, was a meek and humble man. Of himself he

said: "To myself I seem to have been only like a boy playing on the

seashore, and diverting myself in now and then finding a smoother pebble

or a prettier shell than ordinary, whilst the great ocean of truth lay all

undiscovered before me." (See also

Education,

p. 133.)

What characteristics of meekness make it distinct from servility?

"Meekness is precious grace, willing to suffer silently, willing to en-

dure trials. Meekness is patient and labors to be happy under all circum-

stances. Meekness is always thankful and makes its own songs of happi-

ness, making melody in the heart to God. Meekness will suffer

disappointment and wrong, and will not

retaliate."—Testimonies,

vol. 3,

p. 335.

"I would plead with those who have accepted the position of teachers,

to first become humble learners, and ever to remain as pupils in the

school of Christ to receive from the Master lessons of meekness and low-

liness of heart.

"—Testimonies,

vol. 4, p. 527.

DAYFURTHER STUDY AND MEDITATION:

Search for other Bible charac-

ters who demonstrate one of the virtues studied in this lesson.

Meditate on the following: "How often the disciples' experience is

ours! When the tempests of temptation gather, and the fierce lightnings

flash, and the waves sweep over us, we battle with the storm alone, for-

getting that there is One who can help us. We trust to our own strength till

our hope is lost, and we are ready to perish. Then we remember Jesus,

and if we call upon Him to save us, we shall not cry in vain. . . . Living

faith in the Redeemer will smooth the sea of life, and will deliver us from

danger in the way that He knows to be best."—The

Desire of Ages,

336.

Read

The Acts of the Apostles,

pages 529 to 533, on the transformation

of the soul.

SUMMARY:

The Christian life is a continual growth in grace, developing

various virtues that were enacted perfectly in the life of Jesus Christ on

earth. All are gifts of God, fruits of the Spirit that ripen with experience.

APPLICATION:

•

Do I

manifest strongly in my life any one of the Christian virtues? Does

my answer demonstrate meekness?

•

What virtue do

need to ask God to magnify in my life? Am I willing to

let Him do so?

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Roots of Apostasy

THIS WEEK'S STUDY: 2 Tim. 3:1-9.

DAY

MEMORY TEXT: "This know also, that in the last days perilous



times shall come" (2 Tim. 3:1).

CENTRAL THOUGHT:

In the same way that Satan seduced certain of

Paul's contemporaries into apostasy he will try to do the same in the last

days by debasement of moral and spiritual standards of living.

OVERVIEW—LAST-DAY PERILS

Selfishness

2Tim. 3:2, 3

Wordliness

2Tim. 3:4

Formalism

2Tim. 3 :5

False teachings

2Tim. 3:8

INTRODUCTION:

Although not long ago it was thought by the false opti-

mists who expected a millennium of peace and happiness that the world

was getting better and better, it was not. Rather, the world is rushing

toward destruction. Many thinking observers are desperately afraid that

the world will end in violent self-destruction. This presents a gloomy out-

look, but Bible students have no reason to contradict this cheerless pre-

diction. Instead, theirs is a hopeful solution—one that is found in the in-

tervention of the Creator Himself.

Meanwhile, until that day when the. Lord shall return in glory, perilous

times are prophesied. But the peril comes not so much from human hands

raised in violence and hatred as it does from the crass selfishness that will

take possession of many hearts and turn them away from their only

hope—surrender to Christ.

This week's lesson may seem to be dealing mainly with negative

qualities. But it is designed to erect warning signals as to what the roots of

apostasy are. Only when we recognize them can we be shielded from the

evil circumstances and temptations that we can expect in these perilous

times.

Successful though he was in winning souls from the realm of Satan,

even Paul suffered disappointment and personal distress as he saw some

of his converts turn back from the faith that they had embraced. Particu-

lar examples are given of some of his old-time associates whose spiritual

successors walk the earth today. Although they were members of the

church, they were swept away by the tide of evil. We need to analyze the

ye"

reasons why they forsook their early love in order that we too may not be

deceived by and fall into the traps set by the archenemy.

DAY I. SELFISHNESS (2 Tim. 3:2, 3).

The first peril mentioned here sums up the remaining

ones—lovers of

their own selves.

This was and continues to be Satan's cardinal sin. His

"heart was lifted up" because of his beauty (Eze. 28:17). In his battle to

gain control of the minds of people today it is to be expected that he will

instill in them this deadly root of self-love. It leads logically to the next

peril—covetousness—for

when we assume that we ourselves are the

most important people, whose every whim must be granted, we begin to

covet what other people have and consider that we should possess such

things as well. Such covetousness led to Satan's downfall. Scripture re-

veals the inner workings of his mind: "Thou hast said in thine heart, I will

ascend. . . . I will exalt my throne. . . . I will sit also upon the

mount. . . . I will ascend above the heights of the clouds; I will be like the

most High" (Isa. 14:13, 14).

The list in 2 Timothy 3:2 continues:

boasters, proud, blasphemers.

These three characteristics would fit well the builders of the tower of Ba-

bel. Their intent was to make a name for themselves, to erect a huge

monument that would be their great pride, and to show their contempt for

God by their actions if not by their words; thus misrepresenting the image

and character of God to others. These loathsome traits are outgrowths of

the egotism that is bound to come when people ignore their Creator and

attempt to remake God in their own image. Paul lists the proud and the

boasters along with the "haters of God" in Romans 1:30.

The long chain introduced in Second Timothy continues with

disobedi-

ent to parents.

This is the natural result when children obey only the dic-

tates of their selfish hearts. While the fifth commandment is applicable to

people of whatever age as long as their parents are living, this expression

implies willful disobedience of young children, the first sign of a break-

down in home discipline and a possible forerunner of further disharmony

at a higher level.

What is the significance of the two ugly characteristics that follow in the

list that Paul gave to Timothy? 2 Tim. 3:2.

Unthankful,

because to be grateful or aware of a kindness or service

done is to admit that the person involved is in debt, so to speak, to the

donor. Selfishness wipes out such kindly feelings toward others, for it

arrogates to itself the idea of all-sufficiency with no favors asked or de-

sired.

Unholy

is being the opposite of all that is godlike, for He is holy and His

law is holy (Rom. 7:12).

Paul's list continues in verse

3—Without natural affection.

The Greek

word from which this expression is translated is the negative form of a

word meaning "to love," "to cherish," "to like," "to be fond of." In

these people of the last days, there is no inward principle of love, even for

their own kin.

Trucebreakers:

In its only other use in the New Testament, in Romans

1:31, this word is translated as "convenantbreakers." In other words,

those who do not keep their promises or agreements, but in a wider sense

such conduct breaks the covenant that God made with humanity, of

which such "trucebreakers" are willingly ignorant. They cannot be

trusted.

False accusers:

The Greek word is the noun form of a verb that means

"to thrust through," hence to slander or revile. False reports do indeed

cut through the heart and do the devil's work, for Satan is the one who

brought a false accusation against God Himself, charging Him with injus-

tice, oppression, and arbitrary dictatorship.

Incontinent:

This word and the next one are used only this once in the

New Testament. Literally, this word means "without power," which in-

cludes the usual meaning of "immoderate," but covers also giving way to

passion, lack of self-restraint in any form, not recognizing the rights of

others, and being incapable of curbing inner urges.

Fierce:

Literally, "not tamed," "not cultivated," "not gentle." Just as

an untended garden produces multitudes of weeds, so does the fierce

heart engender wild passion, uncontrollable anger, and violent behavior

in order to obtain a person's selfish desires.

Despisers of those that are good:

A good deed shines brightly in this

dark world, piercing the darkness of an evil life and bearing witness

against it. Convicted but unrepentant souls have no desire for the dark-

ness to be dispelled, loving darkness rather than light because their deeds

are evil (John 3:19). They hate good people in the same way that the Jews

hated the Light of the world.

DAY II. WORLDLINESS (2 Tim. 3:4).

The traits of worldliness described in this verse are summarized by the

concluding description: "lovers of pleasure more than lovers of God."

What is the significance of the word that begins this verse? 2 Tim. 3:4.

The word translated

traitors

is the same one used by Luke about "Ju-

das Iscariot, which was also the traitor" (Luke 6:16). We think of that

traitor as selling his Master because of the greed in his heart, his covetous

spirit, and the gain he expected from putting self first.

Heady:

The word used means "precipitate," "rash,"—literally, "fall-

ing forward"—and is found only here and in Acts 19:36 where, interest-

ingly enough, it describes a scene in which Alexander, mentioned later in

2 Timothy 4:14, figures prominently. The incident described in Acts was

the riot in the city of Ephesus where the goddess Diana was worshiped

and where the silversmiths and the goldsmiths made a good living by

manufacturing replicas of the goddess to sell to her devotees. Paul's

preaching against idolatry caused no small stir. The people took to the

streets shouting slogans that finally were unified in a two-hour chant of

"Great is Diana of the Ephesians." (See Acts 19:24-35.) Fortunately, the

town clerk kept his head and said, "Ye ought to be quiet, and to do noth-

ing

rashly"

(verse 36, emphasis supplied). The italicized word is trans-

lated "heady" in 2 Timothy 3:4 and describes conditions found every-

where today.

Highminded:

This word, occurring only in the epistles to Timothy, is

translated "lifted up with pride" (1 Tim. 3:6); "proud" (1 Tim. 6:4); and

"highminded" here in 2 Timothy 3:4. Each word in the Greek is a differ-

ent form of the same verb that means "to envelop with smoke" or "to

inflate with self-conceit."

Lovers of pleasure:

The chief rulers in the time of Christ's ministry

loved the material rather than the spiritual. Although some among the

ruling class were attracted to His teaching, they "did not confess him,

lest they should be put out of the synagogue: for they loved the praise of

men more than the praise of God" (John 12:42,43).

THINK IT THROUGH: How can Paul's list of last-day sins be identified

with conditions current in the area where you live?

DAY



What examples does Paul give in 2 Timothy of those who forsook him

because of their lack of commitment? 2 Tim. 1:15; 4:10.

Demas was a well-known figure in the church, for Paul associated him

with Luke in sending greetings to Colossae (Col. 4:14). Unfortunately,

Demas' love for God's work was secondary to his other interests and he

forsook the apostle (2 Tim. 4:10).

Two others remembered for their defections were Phygellus and Her-

mogenes (2 Tim. 1:15).

"The few friends who had shared the burdens of the apostle, now be-

gan to leave him, some by disertion. . . . Phygellus and Hermogenes

were the first to go. Then Demas, dismayed by the thickening clouds of

difficulty and danger, forsook the persecuted apostle."—The

Acts of the

Apostles,

p. 490.

"Demas, steadfast for a time, afterward forsook the cause of

Christ. . . . For wordly gain, Demas bartered every high and noble con-

sideration. How shortsighted the exchange! Possessing only wordly

wealth or honor, Demas was poor indeed, however much he might

proudly call his

own."—The Acts of the Apostles,

p. 455.

III. FORMALISM (2 Tim. 3:5).

One of the unsuspected perils of the last days is formal but insincere

godliness. However we cannot judge motives. In spite of advances made

in practical psychology, we cannot read people's hearts. Therefore even

the church must still draw conclusions and administer discipline on the

basis of external behavior.

Seventh-day Adventist church standards include such obvious

externals as Sabbath observance, tithe paying, missionary endeavor,

Bible study, temperance, and dress standards. Conformity to these evi-

dences of our love for and surrender to Christ is manifest in Christians

who are dedicated completely to God. But many of these activities can be

put on as a cloak and the outward appearance of one who is essentially

selfish may not be much different from one whose heart is unselfish. This

does not mean that we should suspect our brethren, but that each of us

must examine his or her own heart and motives.

It is certain that after a great revival such as the enthusiastic develop-

ment of the Seventh-day Adventist denomination, there follows a decline

in the first love such as that which occurred in the early Christian church

when forms and customs took the place of power.

ILLUMINATION:

"The Bible declares that before the coming of the

Lord there will exist a state of religious declension similar to that in the

first centuries."—The

Great Controversy,

p. 444. This falling away in the

early church was brought about when the church began "to receive fa-

vors and honors from the world." Then "she began to lose favor with

God. Shunning to declare the straight truths which shut out the lovers of

pleasure and friends of the world, she gradually lost her power. . . .

"[Many Christians] merely assume the Christian name, while their

hearts are still carnal. . . . Hiding their deformity under the name of

Christian, they pass along with the unsanctified natures, and their evil

passions unsubdued. This gives occasion for the unbeliever to reproach

Christ with their imperfections, and causes those who do possess pure

and undefiled religion to be brought into disrepute."—Early

Writings,

227.

DAY



How does formalism imperil the church?

The peril of formalism is twofold: (1) It denies and removes the power

of the gospel to change lives and to gain the victory over Satan. (2) It

deceives those who satisfy themselves with the externals of religion.

ILLUMINATION: "Many

have a form of godliness, their names are upon

the church records; but they have a spotted record in

heaven."—Testi-

monies,

vol. 2, p. 442.

"The Saviour's curse pronounced upon the fruitless fig tree is a ser-

mon to all formalists and boasting hypocrites who stand forth to the world

in pretentious leaves, but are devoid of fruit. What a rebuke to those who

have a form of godliness, while in their unchristian lives they deny the

power thereof! He who treated with tenderness the very chief of

sinners . . . came down with scathing denunciations upon those who

made high professions of godliness, but in works denied their faith."—

Testimonies,

vol. 4, pp. 403,404.

The incidence of such evils in the world is not a reason for lowering

standards. Recognizing their danger to the Christian, Paul gives simple,

unequivocal counsel: "From such turn away."

IV. FALSE TEACHINGS (2 Tim. 3:8).

Resisting the truth can assume two forms:

DAY

Fa]

Direct Opposition to Truth:

Jannes and Jambres were two of the Egyp-

tian magicians who opposed Moses when he performed his miracles be-

fore Pharaoh at their early encounters. They imitated Moses and Aaron

by turning rods into serpents (Ex. 7:10-12), turning water into blood

(verse 22), and bringing forth frogs from the river in great numbers (Ex.

8:7); but this was the end of their apparent success (verse 18). However,

in spite of continued demonstrations of God's power, they influenced

their ruler to resist, making only the grudging admission that "this is the

finger of God" (verse 19).

ANOTHER EXAMPLE:

Alexander the coppersmith directly opposed

Paul's teachings. Writing about the tumult that took place at Ephesus

when the metal workers rioted, Ellen White states: "The fact that Paul

and some of his companions were of Hebrew extraction made the Jews

anxious to show plainly that they were not sympathizers with him and his

work. They therefore brought forward one of their own number to set the

matter before the people. The speaker chosen was Alexander, one of the

craftsmen, a coppersmith, to whom Paul afterward referred as having

done him much evil. . . . Alexander was a man of considerable ability,

and he bent all his energies to direct the wrath of the people exclusively

against Paul and his companions."—The

Acts of the Apostles,

p. 294.

Misinterpretation of Truth:

This second form of false teaching is more

subtle than the first form mentioned as it accepts a truth outwardly, but

badly misinterprets it.

EXAMPLE:

This was the dangerous error of Hymenaeus and Philetus

(2 Tim. 2:17, 18) in regard to the resurrection. When they taught that the

resurrection already had taken place they were not referring to our

Lord's resurrection, for this miracle had been the motive power for the

tremendous growth of the early church. Instead they were referring to the

logically associated doctrine of the future resurrection of the sleeping

saints as already having taken place. Paul refuted their erroneous teach-

ing in his letter to the Corinthians with a powerfully sustained argument

(1 Cor. 15:12-23; 51-54).

The two false teachers may have been citing a true example for, at the

death of Christ, "the graves were opened; and many bodies of the saints

which slept arose, and came out of the graves after his resurrection, and

went into the holy city, and appeared unto many" (Matt. 27:52, 53).

The subtle deceiver, Satan, used these two willing tools to proclaim the

truth of this resurrection, but to use it to deny the truth of an even greater

resurrection when Jesus returns to earth in power and great glory.

This tactic is not new, for the greatest deceptions are those which con-

tain some truth. Outright error can be directly refuted, but half truths

need sifting, and in the process many innocent and naive people may be

confused or misled. These two preachers had overthrown the faith of

some believers and had made shipwreck of their own. (See

Tim. 1:19.)

As a result, Paul had to disfellowship them for their blasphemous con-

duct. (See verse 20.)

Why do people become attracted to false teachers? 2 Tim. 4:3, 4.

In the last days those seeking religious knowledge will flock to teachers

who "prophesy smooth sayings." Such teaching tickles the fancy, ap-

peals to the lusts of the heart, and lulls the conscience to sleep. It often

appears to be much more comforting than sound doctrine that condemns

sin. While it is true that the gospel message should comfort the afflicted,

it is also true that it should afflict the comfortable.

DAY FURTHER STUDY AND MEDITATION:

Read

Prophets and Kings,

pages 177, 178, in the light of the fact that we believe that the church has

been given "the Elijah message" to proclaim.

Read

Patriarchs and Prophets,

pages 101, 102, which compare Noah's

day with conditions in our day.

Read

Testimonies,

volume 6, pages 132, 133, concerning the origin and

reception of the truths of the Bible.

Ponder the following: "Never, never was there a time when the truth

will suffer more from being misrepresented, belittled, demerited through

the perverse disputings of men than in these last days. Men have brought

themselves in with their heterogeneous mass of heresies which they rep-

resent as oracles for the people. The people are charmed with some

strange, new thing, and are not wise in experience to discern the charac-

ter of ideas that men may frame up as something. But to call it something

of great consequence and tie it to the oracles of God does not make it

truth. Oh, how this rebukes the low standard of piety in the churches.

Men who want to present something original will conjure up things new

and strange, and without consideration will step forward on these unsta-

ble theories that have been woven together as a precious theory, and

present it as a life and death question. . . .

We have the truth, the solid truth in the Word of

God, and

all these

speculations and theories would better be strangled in the cradle rather

than nourished and brought to prominence."—Ellen G. White Com-

ments,

S.D.A. Bible Commentary,

vol. 6, pp. 1064, 1065.

SUMMARY:

Perilous times come as the result of the angry efforts of Sa-

tan to corrupt the church. He attacks from outside by temptations to the

carnal heart and from inside by seductive teachings that have a sem-

blance of truth or by getting church members to give only formal lip ser-

vice to truth. But truth is

stronger

than fiction and fables and will prevail

in both the church and the world in the last days.

APPLICATION:

Am I on guard against subtle distortions of truth?

What is my reaction when the preacher unwittingly pricks my con-

science?

I am "in good and regular standing" in the church. Does the heavenly

record agree with this outward assessment?

What specific action can I take that will contribute to the spiritual

growth of my church?

Keeping the Faith

THIS WEEK'S STUDY: 2 Tim. 4:1-7.

DAY



TEXT: "I have fought a good fight, I have finished my

course, I have kept the faith" (2 Tim. 4:7).

CENTRAL TRUTH:

Paul summarizes the essentials of Christianity.

OVERVIEW of 2 Timothy 4:1-7

Preaching the

Word (1, 2)

Teaching the

Truth (3-5)

Keeping the

Faith (5-7)

INTRODUCTION:

For at least 30 years Paul had been laboring as

Christ's tireless ambassador, but when he wrote these lines, his days

were numbered. Not knowing whether Timothy would arrive before his

execution, he spoke as a dying man would to his son. His solemn words

are profoundly stirring. Although Paul said nothing new in this last chap-

ter of 2 Timothy, the fact that the shadow of the sword hung over his head

gives special importance to what he chose to say. He summed up his ca-

reer in these few words—a dying man does not waste words. How

intently Timothy must have read them, his hands trembling and his eyes

filled with tears!

What Paul said to Timothy applies to every Christian down through the

years until Jesus comes. Although the ordained minister should take spe-

cial heed to Paul's incisive commands, no church member can avoid his

own measure of responsibility. Paul is speaking to all who wish to finish

life with the confidence that they too have "fought a good fight," stayed

on course, and "kept the faith."

Paul had a great opportunity to think of himself and his predicament as

he penned these words. After all, he was on trial for his life. He had la-

bored incessantly for untold thousands; he had stored up no material se-

curity for his old-age convenience. But now, when he needed his friends,

where were they? They had left him, and not always for the best of rea-

sons. A show of self-pity on Paul's part would have been understood

easily. But instead of pleading his case, he continued to plead the cause of

Jesus Christ. He asked only that Timothy go and do likewise. He knew

well the problems that Timothy would face, but the gospel was more im-

portant than a person's comfort and convenience.

DAY I. PREACHING THE WORD (2 Tim. 4:1, 2)

This section and the next summarize the two major theological themes

that run through First and Second Timothy and Titus. This section,

DAY

it, I

"Preaching the Word," comprises a restatement of Paul's overriding

concern that God be fairly and accurately represented to His world. The

next section, "Teaching the Truth," will take up Paul's concern that our

picture of God shape our characters and life-styles.

What is the significance of Paul's last charge to Timothy? 2 Tim. 4:1, 2.

The charge to all Christians, and to the ministry in particular, is to

"preach the word." In verse 3, the equivalent word is "sound doctrine";

in verse 4, "the truth." The "word" consists of the Scriptures

(2 Tim. 3:15, 16) and all that Timothy had heard and learned from Paul

and the other apostles. The "word" that Christians are to proclaim is not

their own invention. Our Christian duty is to hear the Word and to obey

it, guard it from heresy, and proclaim it wherever we are without embar-

rassment and without tempering it to curry favor. Such preaching is

clothed in urgency. Hearts are not warmed and broken by listening to a

listless, drowsy witness. The judgment is coming, and the times are un-

certain.

Paul added relevancy to urgency—God's Word fits the need of all—

bringing convincing arguments for the doubtful, rebuke for the sinful, and

encouragement for the weary or fearful.

Calling Timothy's attention to who it is that is behind the proclamation

of the Word, Paul pointed him to the One who is ultimately responsible

for its success—the ever-present God and the coming Jesus, the Judge of

the living and the dead.

"Reprove. . . .

`to convict,' that is, with sufficient proof. . . . Every

man should be warned of his sins, but the warning must be based on irre-

futable evidence from God's Word.

"Rebuke.

Or, 'censure.' Flagrant sin demands stern censure, and the

church's duty consists in revealing God's position regarding sin. The sin

must be rebuked, the sinner loved. The Word is the standard by which

censure is to be administered.

"Exhort. . . .

'to call to the side of,' to encourage.'. . . Only the Word

can adequately urge and encourage flagging hearts and weary feet.

"Longsuffering. . . .

'endurance,"patience' (see ch. 3:10). . . . Every

phase of the minister's task, whether reproving, rebuking, or exhorting,

should be clothed with the grace of patience and compassion. Severe,

cold condemnation will never bring sinners to Christ.

"Doctrine.

Or, 'teaching,' which forms the foundation and framework

of all genuine Christian experience. Doctrines constitute the facts about

God and His program; they are the minister's only weapon against error,

his only handbook for right living."—S.D.A.

Bible Commentary, vol.

pp. 347, 348.

II. TEACHING THE TRUTH (2 Tim. 4:3-5).

Why

was

Paul greatly concerned that the gospel be preached with unfail-

ing urgency? 2 Tim. 4:3-5.

Already in Paul's day the church was plagued by those who would seek

to remake the gospel after their own whims. Paul focused on a strange

condition called "itching ears." People with "itching ears" are attracted

to certain teachers who find peculiar satisfaction in serving up novelties

and concentrating on the curious and sensational. The pity is that such

people close their ears against the clear, old-fashioned gospel, chiefly be-

cause the gospel always asks for commitment from those who expect to

receive its blessings.

By what standards do some church members judge their teachers and

preachers? "The apostle does not here [2 Tim. 4:3, 4] refer to the openly

irreligious, but to the professing Christians who make inclination their

guide, and thus become enslaved by self. Such are willing to listen to

those doctrines only that do not rebuke their sins or condemn their plea-

sure-loving course. They are offended by the plain words of the faithful

servants of Christ and choose teachers who praise and flatter them."—

The Acts of the Apostles,

pp. 504, 505.

Paul's advice to Timothy was simply this: Don't take your lead from

the prevailing theological fashions of the moment; don't quietly leave the

scene to the gratifiers of "itching ears." When people are unstable, that is

the time for the man of faith to stand his ground. When people would

rather hear anything but the sober word, that is the time for conscientious

Christians to be even more persevering. The deafer the people, the more

forceful and clear must be the proclamation.

In 2 Timothy 4:3-5 Paul admonishes Timothy to work against religious

formalism—that process by which the glow of an effective faith gives

over to argument and insincere obedience.

THINK IT THROUGH: When people show greater interest in side issues

and novelties than in the straight message, do I tend to back away and wait

for a more favorable opportunity, or do I think of more effective ways to

gain their attention and respect? List two ways to do this:

ILLUSTRATION:

The best way to preach the gospel, or to teach the

truth, is to live it. Going back again to Paul's conversion experience, we

see that the catalyst for his dramatic acceptance of Christ as Lord was the

winsomely courageous behavior of Stephen at his martyrdom.

"The Saviour had spoken to Saul through Stephen, whose clear rea-

soning could not be controverted. The learned Jew had seen the face of

the martyr reflecting the light of Christ's glory—appearing as if 'it had

been the face of an angel.' Acts 6:15. He had witnessed Stephen's for-

bearance toward his enemies and his forgiveness of them. He had also

witnessed the fortitude and cheerful resignation of many whom he had

caused to be tormented and afflicted. He had seen some yield up even

their lives with rejoicing for the sake of their faith.

"All these things had appealed loudly to Saul and at times had thrust

upon his mind an almost overwhelming conviction that Jesus was the

promised Messiah."—The

Acts of the Apostles,

p. 116.

DAY III. KEEPING THE FAITH (2 Tim. 4:6, 7).

What pressing reason did Paul give Timothy for fulfilling his ministry?

2 Tim. 4:5-7.

One of the main reasons that Paul attached such importance to Timo-

thy's ministry was that the apostle recognized that he was at the point of

being executed. Paul uses the language of the temple here—sacrificial

language. The New English Bible reads, "My life is being poured out on

the altar."

Departure

in the Greek suggests the loosening of a ship's mooring

rope, or the loosening of a tent's cords as the tent goes down. But there is

a total absence of self-pity or regret in Paul's last words. He did not de-

serve this kind of death. Nevertheless, he maintained triumphant hope

and cheer as he showed his converts everywhere how the man of faith

faces death.

What kind of fight was Paul referring to in verse 7?

"The life of the apostle Paul was a constant conflict with self. He said,

'I die daily.' 1 Corinthians 15:31. His will and his desires every day con-

flicted with duty and the will of God. . . .

"At the close of his life of conflict, looking back over its struggles and

triumphs, he could say, 'I have fought a good fight.% . .

"The Christian life is a battle and a march. In this warfare there is no

release; the effort must be continuous and persevering. It is by unceasing

endeavor that we maintain the victory over the temptations of Satan.

Christian integrity must be sought with resistless energy and maintained

with a resolute fixedness of purpose."—The

Ministry of Healing,

pp.

452,453.

"Each one has a personal battle to fight. Not even God can make our

characters noble or our lives useful, unless we become co-workers with

Him. Those who decline the struggle lose the strength and joy of vic-

tory."—The

Ministry of Healing,

p. 487.

DAY



What settled assurance did Paul have when he faced death? 2 Tim. 4:7.

Every Christian has his personal race to run—not against anyone else,

but on a course that has only one goal, to reflect the character of Jesus.

Paul likens this course to the public footraces that were familiar to his

readers. Timothy had been by his side when Paul had run against stiff

winds of hostility and misunderstanding. Timothy knew well what that

course would be like after Paul was gone. Paul's record was plain and for

all the world to examine—he had not faltered. He did not run halfway and

stop, satisfied with his progress.

In what way did Paul keep the faith?

Throughout the letters to Timothy, Paul contrasted faith with a counter-

feit religious experience. Genuine faith produces love and does not mis-

take theological knowledge for true Christian experience. But Paul does

not depreciate doctrine when he emphasizes faith. Although it is true that

a church member may have sound doctrine without faith, he cannot have

faith without the foundation of the truth about God and how He saves.

The purpose of doctrine is to lead us to a trusting, obedient relationship

with God.

THINK IT THROUGH: In what specific ways does Paul's example of faith-

fulness challenge me?

" While fighting 'the

good fight' and running 'the course' that God had

assigned him, Paul had the satisfaction of knowing that, though he had

often faced great hardships and temptations, he had not failed to guard

and preserve the faith entrusted to him. . . . Paul's example of faithful-

ness was to be a challenge to Timothy and to every future minister of the

gospel. Personal faith depends upon adherence to God's Word. Every

Christian will 'guard the faith' by his personal representation of its princi-

ples. The sincerity of a Christian's personal faith is measured by the ex-

tent to which he reflects these principles."—S.D.A.

Bible Commentary,

vol.

7, p. 349.

What lessons can we learn from Paul's manner of facing death?

Of course Paul would have liked to avoid the gruesome end that he

faced. He probably hoped, as anyone of us would, that circumstances

would change and that he would be able to take up his books and parch-

ments and continue his ministry. But because he also was prepared for

the fact that the probability was against any such change, he took a last

opportunity to restate his confidence in God's fairness and in the effec-

tiveness of Christianity as a means of character development.

The comfort that Christianity provides in the face of death is not the

comfort of a cover-up. The physical pain and misery that often accom-

pany dying and the heartaches experienced by soon-to-be-parted loved

ones lie in an area that can be softened or tempered by faith but never

erased or blotted out. But there is another deeper and more essential level

beyond which the sorrowing Christian does not have to go. This is the

level of those great questions about our origin, the meaning of life, and

especially the nature of eternity. Amid the sorrow and perplexity of

death, life still has meaning, stability, and purpose for a Christian. From

the beginning death has been the sin-inflicted tragedy that resulted from

rejecting the principles of life inaugurated by a loving God.

Finishing the course.

Notice that finishing the course involves two

other ingredients (2 Tim. 4:7):

Fighting the "good fight" (durability).

Keeping "the faith" (determination).

Putting these three together gives us insight into what constitutes an

DAY

enduring faith. In your own words describe these three ingredients of en-

during faith in a way that will make them most meaningful to you:



DAYFURTHER STUDY AND MEDITATION: For a description of Paul's

change of heart toward God, see

The Acts of the Apostles,

pages 435 to

437. Here the story of Paul's witnessing before King Agrippa is recorded.

Notice that the touchstone of his argument is his conversion experience

which gave him a new picture of God's character.

Compare Paul's attitude with that displayed by the recipient of the tes-

timony that follows:

"The best way in which you can recommend the truth is, not by argu-

ment, not by talk, but by living it daily, by leading a consistent, modest,

humble life as a disciple of Christ.

"It is a sad thing to be discontented with our surroundings or with the

circumstances which have placed us where our duties seem humble and

unimportant. Private and humble duties are distasteful to you; you are

restless, uneasy, and dissatisfied. All this springs from selfishness. You

think more of yourself than others think of you. You love yourself better

than you love your parents, sisters, and brother, and better than you love

God. You desire more congenial labor, for which you think you will be

better fitted. You are not willing to work and wait in the humble sphere of

action where God has placed you, until He proves and tests you, and you

demonstrate your ability and fitness for a higher position. 'Blessed are

the meek: for they shall inherit the earth.' The spirit of meekness is not a

spirit of discontent, but it is directly the opposite.

"Those professed Christians who are constantly whining and com-

plaining, and who seem to think happiness and a cheerful countenance a

sin, have not the genuine article of religion. Those who look upon na-

ture's beautiful scenery as they would upon a dead picture, who choose

to look upon dead leaves rather than to gather the beautiful living flowers,

who take a mournful pleasure in all that is melancholy in the language

spoken to them by the natural world, who see no beauty in valleys

clothed with living green and grand mountain heights clothed with ver-

dure, who close their senses to the joyful voice which speaks to them in

nature and which is sweet and musical to the listening ear—these are not

in Christ. They are not walking in the light, but are gathering to them-

selves darkness and gloom, when they could just as well have brightness

and the blessing of the Sun of righteousness arising in their hearts with

healing in His beams.

"My young sister, you are living an imaginary life. You cannot detect

or realize a blessing in anything. You imagine troubles and trials which do

not exist; you exaggerate little annoyances into grievous trials. This is not

the meekness which Christ blessed. It is an unsanctified, rebellious, unfil-

ial discontent. Meekness is a precious grace, willing to suffer silently,

willing to endure trials. Meekness is patient and labors to be happy under

all circumstances. Meekness is always thankful and makes its own songs

of happiness, making melody in the heart to God. Meekness will suffer

disappointment and wrong, and will not retaliate. Meekness is not to be

silent and sulky. A morose temper is the opposite of meekness; for this

only wounds and gives pain to others, and takes no pleasure to itself. . . .

. . . Christ invites you: 'Come unto Me, all ye that labor and are

heavy-laden, and I will give you rest. Take My yoke upon you, and learn

of Me; for I am meek and lowly in heart: and ye shall find rest unto your

souls. For My yoke is easy, and My burden is light.' Submit your neck to

the yoke which Christ imposes and you will find in this submission the

very happiness that you have tried to gain to yourself in your own way by

following your own course.

"You may be cheerful if you bring even your thoughts into subjection

to the will of Christ. You should make no delay, but closely search your

own heart and die to self daily. You may inquire: How can I master my

own actions and control my inward emotions? Many who profess not the

love of God do control their spirit to a considerable extent without the aid

of the special grace of God. They cultivate self-control. This is indeed a

rebuke to those who know that from God they may obtain strength and

grace, and yet do not exhibit the graces of the Spirit. Christ is our model.

He was meek and lowly. Learn of Him, and imitate His example. The

Son of God was faultless. We must aim at this perfection and overcome

as He overcame, if we would have a seat at His right

hand."—Testimo-

nies,

vol. 3, pp. 334-336.

SUMMARY: Paul never ceased to be amazed at God's patient respect for

human reasoning and freedom. Over and over again Paul indicates that

God wants to win His case against Satan with evidence made up from the

winsome lives of sincere Christians. The power of the gospel is directed

solely to making crooked lives straight and meaningful again. The clear

perception of a loving God and the reflection of this perception in the life

of the Christian is the basis of keeping the faith.

APPLICATION:

•

Is my life all that it should be in presenting a true and faithful witness?

•

Do I have the assurance of having fought a good fight and a conviction

of confidence that a crown of righteousness awaits me?

•

What personal battle against temptation do I have to fight currently?

What can I do to cooperate with God's plan for my life so that He can

help me experience the joy of victory?

NOTES:

lkim END I

Christ Our Elope

THIS WEEK'S STUDY: 2 Tim. 4:8-22.

DAY MEMORY TEXT: "Henceforth there is laid up for me a crown of

111

righteousness, which the Lord, the righteous judge, shall give me at



that day: and not to me only, but unto all them also that love his

appearing" (2 Tim. 4:8).

CENTRAL THOUGHT:

The Christian is forward-looking because his

hope is centered in God and on things eternal rather than on the transient

things of today. Consoled by the Comforter, safe in the hands of the

Judge, excited by the hope of the resurrection, we have a well-grounded

confidence in the King's promise to return to take all who are prepared to

the home He has prepared for them.

OVERVIEW—Hope in . . .

the Comforter

the Judge

the resurrection

the King

2 Tim. 4:16, 17

2 Tim. 4:1, 8

2 Tim. 4:8, 18

2 Tim. 2:12

INTRODUCTION:

Hope has a variety of meanings ranging from a weak

and doubtful expectation of some future event of remote possibility to a

strong, vibrant, and confident expectation of an event that will certainly

take place in the future.

This strong, positive aspect is shown by the apostle Paul in writing to

the Philippians: "According to my earnest expectation and my

hope . . . that with all boldness" (Phil. 1:20). This is the hope that

"maketh not ashamed" (Rom. 5:5), for it is not an indefinite longing for

some unattainable goal but a firm faith in God's plan for the future.

Paul uses word

hope

twice in his first epistle to Timothy (1:1 and 3:14),

but not at all in his second epistle. However, it is clear that he had hope in

his Lord. This week we shall consider four aspects; his hope in the Lord's

presence to comfort, in the Lord's righteous judgment, in the Lord's

promise of the resurrection to eternal life, and in the Lord's eternal reign

in glory.

DAY I. HOPE IN THE COMFORTER (2 Tim. 4:16, 17).

These two verses draw a strong contrast between the physical and the

spiritual; and Paul, as we would expect, is not blind to the great impor-

tance of the latter. Outwardly all his friends had forsaken him, but the eye

of faith saw a great Advocate supporting him. At his trial Paul actually

experienced the hope that Christ had planted in the hearts of His disciples

when He said that the Spirit of God would give them words to speak

when they were brought to trial (Matt. 10:17-20), and that, after His as-

cension, He would send them a Comforter (John 14:16). Moreover, Paul

looked far beyond the circumstances of his trial to the widespread effects

that it would have in the fuller preaching of the gospel, a fact that he

places before his mention of his physical deliverance from the Roman

authorities.

What further significance did Paul see in his deliverance? 2 Tim. 4:18.

The possibly unexpected result of his first trial was viewed by Paul as

an evidence that not only was the Holy Spirit with him then, but more,

that He would be with him always. It is true that, ultimately, the apostle

suffered death; but he understood that this would be but an interlude be-

tween life here on earth and eternal life.

What two applications can we make for ourselves from Paul's claim of

deliverance in 2 Timothy 4:17, 18?

For today (verse 17)



For the future (verse 18)

The preservation that he speaks of applies to our constant walk with the

Saviour. Those who fear for the future when we may be brought into like

difficult circumstances need to recall the Master's encouraging words.

"God's grace will be dispensed to His servants to meet the emergency.

`It shall be given you,' says Jesus, 'in that same hour what ye shall

speak.'.. .

"The disciples were not endowed with the courage and fortitude of the

martyrs until such grace was needed. Then the Saviour's promise was

fulfilled. . . .

"The servants of Christ were to prepare no set speech to present when

brought to trial. Their preparation was to be made day by day in treasur-

ing up the precious truths of God's word, and through prayer strengthen-

ing their faith. When they were brought into trial, the Holy Spirit would

bring to their remembrance the very truths that would be

needed."—The

Desire of Ages,

p. 354,355.

DAY

II. HOPE IN THE JUDGE (2 Tim. 4:1, 8).

In verse 1 Paul speaks in the same breath of the Lord's appearing and

also of His kingdom. Those who are not granted an entrance into His

kingdom evidently will have their sentence of exclusion pronounced on

the day of final judgment.

ILLUSTRATION:

The parable of the tares gives additional insights on

these events. Two classes of people are indicated: "The good seed are

the children of the kingdom; but the tares are the children of the wicked

one" (Matt. 13:38). The separation is not made, nor is it perhaps evident,

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until the end. "Let both grow together until the harvest," which is "the

end of the world" (verses 30, 39). Then the judgment will be executed as

the reapers, that is, the angels, gather out those who do iniquity and de-

liver them to be destroyed (verses 39-42).

In this context of the judgment Paul calls his younger associate to

stand, as it were, in the presence of God and to be ever mindful of His

presence. Like Aaron of old who "stood between the dead and the liv-

ing" (Num. 16:48), the worker for God is to remember that he or she is

engaged in matters of life and death, and that "he is to bring to his hearers

those things which most concern their present and eternal good"

(Gospel

Workers,

p. 147).

The thought of appearing before the judgment seat of Christ is awe-

some and perhaps frightening, but to Paul it was a message of hope. He

knew that the Lord was a righteous Judge; and, because "all things are

naked and opened unto the eyes of him with whom we have to do" (Heb.

4:13), His judgment will be fair and perfect. As Abraham said, "Shall not

the Judge of all the earth do right?" (Gen. 18:25). Furthermore, Paul had

hope in his Advocate who also was his Judge. Being justified by faith, he

had peace with God through Christ and hence was not under condemna-

tion. So with his hope fixed firmly on his Advocate and Saviour, he could

look forward to having "boldness in the day of judgment" (1 John 4:17).

What does Paul expect to receive from his "righteous judge" that all who

"love his appearing" will share in receiving? 2 Tim. 4:8.

There is not the slightest shadow of doubt in Paul's mind about the

future after death. He says that there is a crown waiting for him; he had

not seen it, but he was sure of its existence. The crown that he expected

was the crown of victory.

Notice how Ellen White described the way that Paul faced the reality of

his own execution: "The apostle was looking into the great beyond, not

with uncertainty or dread, but with joyous hope and longing expectation.

As he stands at the place of martyrdom he sees not the sword of the ex-

ecutioner or the earth so soon to receive his blood; he looks up through

the calm blue heaven of that summer day to the throne of the Eternal.

"This man of faith beholds the ladder of Jacob's vision, representing

Christ, who has connected earth with heaven, and finite man with the

infinite God. His faith is strengthened as he calls to mind how patriarchs

and prophets have relied upon the One who is support and consolation,

and for whom he is giving his life."—The

Acts of the Apostles,

pp. 511,

512.

But Paul's assurance of a crown was not for himself alone. He included

all those who are looking forward earnestly to the day when their Lord

will come. Looking into the future with keen vision he saw his contempo-

raries and his successors carrying the gospel of the resurrection and of

the crown of righteousness against all opposition and persecution.

"From the rack, the stake, the dungeon, from dens and caves of the

earth, there falls upon his ear the martyr's shout of triumph. He hears the

witness of steadfast souls, who, though destitute, afflicted, tormented,

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yet bear fearless, solemn testimony for the faith, declaring,

know

whom

have believed.'

"—The Acts of the Apostles,

p. 512.

DAY III. HOPE IN THE RESURRECTION (2 Tim. 4:8, 18).

Death is the result of sin, and Paul confessed himself the chief of sin-

ners (1 Tim. 1:15). He realized that the consequences of sin would apply

to him just as it had to every other child of Adam (save Enoch and Elijah).

He would join them in walking the pathway that leads to the portals of the

tomb. He did not expect to die a natural death, even though he was ad-

vanced in years, but presumed that his life would be taken by the Ro-

mans, as indeed it was to be. Yet he faced this prospect calmly, saying:

am now ready to be offered, and the time of my departure is at hand"

(2 Tim. 4:6).

The soul resting fully in Christ knows that death is an enemy, but also

that it is an enemy that finally will be destroyed (1 Cor. 15:26). Paul's

hope has been expressed by Ellen White in the words that follow:

"His life is hid in God, and he is persuaded that He who has conquered

death is able to keep that which is committed to His trust. His mind

grasps the Saviour's promise,

will raise him up at the last day.' John

6:40. His thoughts and hopes are centered on the second coming of his

Lord. And as the sword of the executioner descends and the shadows of

death gather about the martyr, his latest thought springs forward, as will

his earliest in the great awakening, to meet the Life-giver, who shall wel-

come him to the joy of the blest."—The

Acts of the Apostles,

pp. 512,

513.

Why was it that Paul did not fear death? Phil. 1:20, 21.

these verses Paul contrasts life and death and declares that either in

his case would present Christ and His message and glorify Him. "He

said, 'For me to live is Christ;' for his life revealed Christ to men; 'and to

die is gain,'—gain to Christ; death itself would make manifest the power

of His grace, and gather souls to Him. 'Christ shall be magnified in my

body,' he said, 'whether it be by life or by death.' Phil. 1:21,

20."—The

Desire of Ages,

p. 549.

Death for him was but an interlude between this earthly life and the

eternal, heavenly, perfect life. He regarded it in the light of the resurrec-

tion—a hope that changed his outlook completely. It was the resurrection

that had changed a disheartened group of disciples into a band of fearless

promulgators of this marvelous truth, the miracle of miracles.

For Jesus to speak life into the dead body of Lazarus, into the son of

the widow of Nain, and into the daughter of Jairus was indeed an out-

standing exhibition of His mighty power. But when the Prince of life al-

lowed Himself to be crucified and was laid in the grave, how could He

raise Himself? But as Jesus explained earlier:

lay down my life, that

might take it again. . . .

have power to lay it down, and

have power to

take it again" (John 10:17).

The resurrection of Christ was the focus of much of Paul's preaching

and inspired hope in his hearers: "Remember that Jesus Christ . . . was

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raised from the dead according to my gospel" (2 Tim. 2:8). So, to the

apostle, living or dying was not the relevant factor, but witnessing for

Christ and winning souls for Him was. This hope and expectation was

fulfilled in his life and most certainly in his death.

The hope in Him who was the resurrection and the life (John 11:25),

who was dead but then alive forevermore (Rev. 1:18), sustained Paul in

his last hours on earth; for he "was looking into the great beyond, not

with uncertainty or dread, but with joyous hope and longing expecta-

tion."—The

Acts of the Apostles,

p. 511. He knew that while death was

the end of life, just as surely was the resurrection to eternal life the end of

death.

Even today, centuries after Paul's voice has been silenced, his words

bring untold comfort to Christian believers. His mighty exposition of the

theme of Christ's resurrection and the consequent resurrection of all who

believe in Him is immortalized in 1 Corinthians 15, leading to this glorious

climax: "0 death, where is thy sting, 0 grave, where is thy victory?"

(1 Cor. 15:55).

DAY



What other truth is inseparable from the doctrine of the resurrection?

2 Tim. 1:10.

Lazarus, Dorcas, the daughter of Jairus, the son of the widow of Nain,

Eutychus, the son of the widow of Zarephath, and the son of the

Shunamite woman were raised from the dead, but all of them died a sec-

ond time. Their resurrection merely gave them an extension of life on

earth. But the final resurrection at the second coming of the Lord will be

to a life that has no end—to immortality or corruption—when old age will

not be synonymous with decrepitude and feebleness. It is a virtual re-

creation, when there will be no more sickness, pain, senility, blindness,

deafness, or handicaps of any kind. The inhabitants of earth will once

more be untouched by sin—a glory to their re-Creator—for death itself

will be dead.

When our first parents disobeyed God and ate the forbidden fruit, they

were denied access to the tree of life; otherwise they would have lived

forever (Gen. 3:22, 23), thus perpetuating sin. As a consequence of their

exclusion from Eden, the human race has suffered death. But in Christ

there is the sure hope of returning to the Garden, of partaking of the fruit

of the tree of life, and of receiving the indescribable gift of immortality.

A message with this hope at its core inspires us to give our all in declar-

ing it. It magnifies the bearer and becomes even more encouraging in the

process. Because he had such a hope, the following could be said about

Paul at his trial before Nero: "Faithful among the faithless, loyal among

the disloyal, he stands as God's representative, and his voice is as a voice

from heaven. There is no fear, no sadness, no discouragement in word or

look. Strong in a consciousness of innocence, clothed in the panoply of

truth, he rejoices that he is a son of God. His words are as a shout of

victory above the roar of battle. He declares the cause to which he has

devoted his life, to be the only cause that can never fail. Though he may

perish, the gospel will not perish. God lives, and His truth will tri-

umph."—The

Acts of the Apostles,

p. 495.

DAY

rel

How did Paul use a simple illustration to stimulate hope? 2 Tim. 2:6.

The gardener and the farmer cast away their seed in full assurance of

harvesting their crops in due season, and their hopes usually are fulfilled.

So the Christian has the hope or expectation of a life that will follow the

life lived on earth. This eternal life is the one referred to in "the promise

of life which is in Christ Jesus" (2 Tim. 1:1).

Just as the gardener cannot change the pea seed into a mass of vines

and pea pods but must depend on the life, mysterious as it is, initially

resident in the living plant, so the Christian's harvest is dependent on the

life implanted in him by the Spirit of God.

But the soil must be cultivated and the garden of the heart cleared of

weeds that choke the good seed and spoil the anticipated crop. And the

simple, yet profound, parable of the sower explains that we may lose

eternal life if we allow the thorns to stifle the working of the Word of God.

Therefore we must beware of "the care of this world, and the deceitful-

ness of riches" (Matt. 13:22) which prevent the hope of fruit being real-

ized.

IV. HOPE IN THE KING (2 Tim. 2:11,12).

Notice that the sequence mentioned in these verses is that of reigning

after suffering. It is introduced by the assuring statement: "It is a faithful

saying." Suffering, provided it be for the sake of Christ, should not bear

us down with discouragement, for it is an uncontroverted truth that the

end result will be a transformation of roles. The sufferer becomes the

ruler and reigns with Christ.

Reigning implies kingship when suffering will cease. Our hope in the

King will sustain us in suffering. Our allegiance to the King will

strengthen us in times of persecution when attempts will be made to force

believers to deny their allegiance to Christ. But if we deny our Lord, we

deny ourselves the crown of victory, for He will deny us. Not only Paul's

words but those of the Master Himself declare, "Whosoever shall deny

me before men, him will I also deny before my Father" (Matt. 10:33).

This planet Earth is now the domain of Satan, styled the "prince of this

world," and his evident intention is to cause as much havoc as possible

among the inhabitants who do not acknowledge him as their king. But

there have been, are, and will be those who do not serve him. They love

righteousness and live for the Prince of Peace. Their faith and hope are

placed in Him. True, they may suffer while they are in enemy territory,

but they have the glorious hope of reigning with Christ, and their

sufferings will be as nothing compared with the infinite bliss that awaits

them in the land of eternal happiness.

ILLUMINATION:

"None will be there who have not, like Moses, chosen

to suffer affliction with the people of God. The prophet John saw the mul-

titude of the redeemed, and inquired who they were. The prompt answer

came: 'These are they which came out of great tribulation.'

-Testimo-

nies, vol.

1, p. 78.

SEARCH AND LEARN: What promises have the redeemed looked for-

ward to?

Rev 1



Rev. 3:21



Rev. 11:15



Rev. 22.5



What a glorious hope we have of seeing "the king in his beauty" (Isa.

33:17), of joining in "the voice of a great multitude . . . saying, Alleluia:

for the Lord God omnipotent reigneth" (Rev. 19:6)! Then "hope shall

change to glad fruition."—H. E Lyte,

Church Hymnal,

no. 267. "The

great controversy is ended. Sin and sinners are no more. The entire uni-

verse is clean. One pulse of harmony and gladness beats through the vast

creation."—The

Great Controversy,

p. 678. "The kingdoms of this world

are become the kingdoms of our Lord, and of his Christ; and he shall

reign for ever and ever" (Rev. 11:15).

DAYFURTHER STUDY AND MEDITATION:

Read

The Acts of the Apostles,

pages 492 to 497 and 509 to 513, noticing in particular the contrasting atti-

tudes of Paul and Nero as each faced death.

Read the entire second epistle to Timothy at one sitting, ignoring chap-

ter divisions, as if it were a personal letter to you.

Meditate on the following: "When the testing time shall come, those

who have made God's word their rule of life will be revealed. . . . Let

opposition arise, let bigotry and intolerance again bear sway, let persecu-

tion be kindled, and the halfhearted and hypocritical will waver and yield

the faith; but the true Christian will stand firm as a rock, his faith stron-

ger, his hope brighter, than in days of prosperity."—The

Great Contro-

versy,

p. 602.

SUMMARY:

The gloom of approaching death was made bright by Paul's

sure and certain hope of the resurrection to eternal life. God has promised

a crown and a throne to all who trust in Him, and His word is sure:

APPLICATION:

Hope,

it is said, "springs eternal in the human breast." Does it in

mine?

Does my attitude in trial or under pressure weaken or strengthen my

hope?

Does my hope of future glory and eternal life inspire me to share this

hope with others?

Lessons for Third Quarter, 1985

Sabbath School members who have not received a copy of the Adult

Lessons for the third quarter of 1985 will be helped by the following out-

line in studying the first two lessons. The title of this series is "Beginnings

and Belonging."

First Lesson:

THE WAY OF FAITH

MEMORY TEXT: Rev. 21:4

THIS WEEK'S STUDY: Overview of the Book of Genesis

CENTRAL THOUGHT: The book of Genesis reminds us of our origin

and our inestimable value to God and reveals that the way of faith leads

from Eden lost to Eden restored.

OUTLINE:

The Beginning of All Things (Gen. 1-11).

II.

The Beginning of God's People (Gen. 12-50).

Second Lesson:

CREATION

MEMORY TEXT: Psalm 33:6, 9.

THIS WEEK'S STUDY: Gen. 1.

CENTRAL THOUGHT: Neither accident nor force of chance but a

loving, caring God was responsible for the creation.

OUTLINE:

"In the Beginning" (Gen. 1:1, 2)

II.

"Form" and "Fulness" (Gen. 1:3-25)

III.

The Crowning Act of God's Creation (Gen. 1:26-31).

Lessons in Braille:

The regular Adult Sabbath School Lessons are available free each month in

Braille and 16

rpm records to blind and physically handicapped persons who

cannot read normal ink print. This includes individuals who because of arthritis,

multiple sclerosis, paralysis, accident, old age, and so forth, cannot hold or focus

on normal ink-print publications. Contact the Christian Record Braille Founda-

tion. Box 6097, Lincoln, NE 68506.

THE SABBATH SCHOOL MEMBERS

OF YOUR CHURCH UNDERSTAND...

THE EXTENT OF THE SEVENTH-DAYADVENTIST CHURCH

AND ITS OPERATIONS THROUGHOUT THE ENTIRE WORLD?

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ADVENTIST CHURCH HAS GROWN?

THE ORGANIZATIONAL STRUCTURE OF THE

SEVENTH-DAY ADVENTIST CHURCH?

The FAMILYof GOD is a twelve-week special series of Sabbath School

programs designed to inform, instruct and orient new members.

Mood Music—(7 to 9 minutes—with visuals)

Mission Spotlight—a different world division each week

* Orientation—explains the function of the various depart-

ments of the church

Heritage—the legacies of the pioneers

FILMSTRIP SERIES

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Selawik

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(North Pacific Union)

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30,205,000

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53,380

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47,796

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24,795,600

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43,031,000

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